In Rama was there a voice heard - These words, quoted from Jeremiah 31:15, were originally spoken concerning the captivity of the ten tribes; but are here elegantly applied to the murder of the innocents at Bethlehem. As if he had said, Bethlehem at this time resembled Rama; for as Rachel might be said to weep over her children, which were slaughtered or gone into captivity; so in Bethlehem, the mothers lamented bitterly their children, because they were slain. The word θρηνος, lamentation is omitted by the Codd. Vatic. Cypr. one of Selden's MSS. the Syriac, Arabic, Persic, Ethiopic, all the Itala, (except that in the Cod. Bezae), Vulgate, and Saxon, several of the fathers, and above all Jeremiah, Jeremiah 31:15, from which it is quoted. Griesbach leaves it in the text with a note of doubtfulness. This mourning may refer to cases far from uncommon in the east, where all the children have been massacred. The lamentations of a Hindoo mother for her child are loud and piercing; and it is almost impossible to conceive of a scene more truly heart-rending than that of a whole town of such mothers wailing over their massacred children. See Ward.
In Rama was there a voice heard - Rama was a small town in the tribe of Benjamin. Rachel was the mother of Benjamin, and was buried near to Bethlehem, Genesis 35:16-19. Rama was about 6 miles northwest of Jerusalem, near Bethel, and was some 10 or 12 miles from Bethlehem. The name Rama signifies an eminence, and was given to the town because it was situated on a hill. Rama is commonly supposed to be the same as the Arimarthea of the New Testament the place where Joseph lived who begged the body of Jesus. See Matthew 27:57. This is also the same place in which Samuel was born, where he resided, died. and was buried, and where he anointed Saul as king, 1 Samuel 1:1, 1 Samuel 1:19; 1 Samuel 2:11; 1 Samuel 8:4; 1 Samuel 19:18; 1 Samuel 25:1. Mr. King, an American missionary, was at Rama - now called Romba - in 1824; and Mr. Whiting, another American missionary, was there in 1835. Mr. Whiting says: “The situation is exceedingly beautiful. It is about two hours distant from Jerusalem to the northwest, on an eminence commanding a view of a wide extent of beautiful diversified country. Hills, plains, and valleys, highly cultivated fields of wheat and barley, vineyards and oliveyards, are spread out before you as on a map, and numerous villages are scattered here and there over the whole view. To the west and northwest, beyond the hill-country, appears the vast plain of Sharon, and further still you look out upon the great and wide sea. It occurred to me as not improbable that in the days of David and Solomon this place may have been a favorite retreat during the heat of summer, and that here the former may have often struck his sacred lyre. Some of the Psalms, or at least one of them (see Psalm 104:25, seem to have been composed in some place which commanded a view of the Mediterranean; and this is the only place, I believe, in the vicinity of Jerusalem that affords such a view.”
Rama was once a strongly fortified city, but there is no city here at present. A half-ruined Muslim mosque, which was originally a Christian church, stands over the tomb of the prophet; besides which, a few miserable dwellings are the only buildings that remain on this once-celebrated spot. Compare the notes at Isaiah 10:29. The tomb of Rachel, which is supposed to mark the precise spot where Rachel was buried (compare Genesis 35:18-20; Genesis 48:7), is near to Bethlehem, and she is represented as rising and weeping again over her children. “The tomb is a plain Saracenic mausoleum, having no claims to antiquity in its present form, but deeply interesting in sacred associations; for, by the singular consent of all authorities in such questions, it marks the actual site of her grave.” - The Land and the Book, vol. ii. 501.
By a beautiful figure of speech, the prophet introduces the mother weeping over the tribe, her children, and with them weeping over the fallen destiny of Israel, and over the calamities about te come upon the land. Few images could be more striking than thus to introduce a mother, long dead, whose sepulchre was near, weeping bitterly over the terrible calamities that befell her descendants. The language and the image also aptly and beautifully expressed the sorrows of the mothers in Bethlehem when Herod slew their infant children. Under the cruelty of the tyrant almost every family was a family of tears, and well might there be lamentation, and weeping, and great mourning.
We may remark here that the sacred writers were cautious of speaking of the characters of wicked people. Here was one of the worst men in the world, committing one of the most awful crimes, and yet there is not a single mark of exclamation; there is not a single reference to any other part of his conduct; there is nothing that could lead to the knowledge that his character in other respects was not upright. There is no wanton and malignant dragging him into the narrative that they might gratify malice in making free with a very bad character. What was to their purpose, they recorded; what was not, they left to others. This is the nature of religion. It does not speak evil of others except when necessary, nor then does it take pleasure in it.
But like the stars in the vast circuit of their appointed path, God's purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14. Against that word, all the power of Pharaoh's proud empire battled in vain. On “the self-same day” appointed in the divine promise, “it came to pass, that all the hosts of the Lord went out from the land of Egypt.” Exodus 12:41. So in heaven's council the hour for the coming of Christ had been determined. When the great clock of time pointed to that hour, Jesus was born in Bethlehem. DA 32.1
“When the fullness of the time was come, God sent forth His Son.” Providence had directed the movements of nations, and the tide of human impulse and influence, until the world was ripe for the coming of the Deliverer. The nations were united under one government. One language was widely spoken, and was everywhere recognized as the language of literature. From all lands the Jews of the dispersion gathered to Jerusalem to the annual feasts. As these returned to the places of their sojourn, they could spread throughout the world the tidings of the Messiah's coming. DA 32.2
At this time the systems of heathenism were losing their hold upon the people. Men were weary of pageant and fable. They longed for a religion that could satisfy the heart. While the light of truth seemed to have departed from among men, there were souls who were looking for light, and who were filled with perplexity and sorrow. They were thirsting for a knowledge of the living God, for some assurance of a life beyond the grave. DA 32.3
As the Jews had departed from God, faith had grown dim, and hope had well-nigh ceased to illuminate the future. The words of the prophets were uncomprehended. To the masses of the people, death was a dread mystery; beyond was uncertainty and gloom. It was not alone the wailing of the mothers of Bethlehem, but the cry from the great heart of humanity, that was borne to the prophet across the centuries,—the voice heard in Ramah, “lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.” Matthew 2:18. In “the region and shadow of death,” men sat unsolaced. With longing eyes they looked for the coming of the Deliverer, when the darkness should be dispelled, and the mystery of the future should be made plain. DA 32.4Read in context »
1, 2. Attention Focused on Birth of Jesus—The Lord moved upon the wise men to go in search of Jesus, and He directed their course by a star. This star, leaving them when near Jerusalem, led them to make inquiries in Judah; for they thought it was not possible for the chief priests and scribes to be ignorant of this great event. The coming of the wise men made the whole nation acquainted with the object of their journey, and directed their attention to the important events which were transpiring (The Spirit of Prophecy 2:26). 5BC 1077.1Read in context »
God sent a word of comfort to the bereaved mothers of Bethlehem that the weeping Rachels should see their children coming from the land of the enemy. Christ took little children in His arms and blessed them and rebuked the disciples who would send away the mothers, saying, “Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven” (Matthew 19:14). 3SM 314.2Read in context »
In contrast to those who keep the commandments of God and have the faith of Jesus, the third angel points to another class, against whose errors a solemn and fearful warning is uttered: “If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God.” Revelation 14:9, 10. A correct interpretation of the symbols employed is necessary to an understanding of this message. What is represented by the beast, the image, the mark? GC 438.1
The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome. GC 438.2
In chapter 13 (verses 1-10) is described another beast, “like unto a leopard,” to which the dragon gave “his power, and his seat, and great authority.” This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: “There was given unto him a mouth speaking great things and blasphemies.... And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.” This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy. GC 439.1Read in context »