Text -- Lamentations 2:9 (NET)

2:9 ט(Tet) Her city gates have fallen to the ground; he smashed to bits the bars that lock her gates. Her king and princes were taken into exile; there is no more guidance available. As for her prophets, they no longer receive a vision from the Lord.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lam 2:9

In miserable captivity.

Wesley: Lam 2:9

Is no more read, opened or observed.

Wesley: Lam 2:9

They had but very few prophets, from this time to the time of the gospel, and very few of those at this time alive had any revelation from God.

JFB: Lam 2:9

Her gates cannot oppose the entrance of the foe into the city, for they are sunk under a mass of rubbish and earth.

JFB: Lam 2:9

(Jer 51:30).

JFB: Lam 2:9

(Deu 28:36).

JFB: Lam 2:9

(2Ch 15:3). The civil and religious laws were one under the theocracy. "All the legal ordinances (prophetical as well as priestly) of the theocracy, are no more" (Psa 74:9; Eze 7:26).

Clarke: Lam 2:9

Her gates are sunk into the ground - The consequence of their being long thrown down and neglected. From this it appears that the captivity had already lasted a considerable time

Clarke: Lam 2:9

Her king and her princes are among the Gentiles - Zedekiah and many of the princes were then prisoners in Babylon, another proof that the captivity had endured some time, unless all this be spoken prophetically, of what should be done.

Calvin: Lam 2:9

He again relates in other words what he had said, that the walls of Jerusalem had fallen. But he now speaks of the gates and says, that they had sunk into the ground, or had become fixed in the ground; for it may be explained in both ways; as though he had said, that the gates had been no hindrance to the enemies so as to prevent them to enter the city. He thus derides the foolish confidence of the people, who relied on their defenses and thought the city impregnable. He then says that the gates had sunk, or had become fixed in the ground

He then says that God had destroyed and broken her bars; for no doubt the gates had firm and strong bars. He then says that neither the gates nor the bars were found sufficient, when God stretched forth his hand to the Chaldeans, to lead them into the city. He afterwards adds, that both the king and the princes had been driven into exile; for when he says, among the nations, or to the nations, he intimates that there was no more a king, for he and the royal seed and the princes were gone into banishment. The rest I defer until tomorrow.

TSK: Lam 2:9

gates : Neh 1:3; Jer 39:2, Jer 39:8, Jer 51:30, Jer 52:14

her king : Lam 1:3, Lam 4:15, Lam 4:20; Deu 28:36; 2Ki 24:12-16, 2Ki 25:7; Jer 52:8, Jer 52:9; Eze 12:13; Eze 17:20

the law : 2Ch 15:3; Eze 7:26; Hos 3:4

her prophets : Psa 74:9; Amo 8:11, Amo 8:12; Mic 3:6, Mic 3:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lam 2:9

Her gates are sunk into the ground - So completely destroyed, that one might suppose they had been swallowed up in an abyss.

Her king - The prophet’ s lamentation, occupied before chiefly with the buildings of the city and temple, now turns to the people, beginning with their temporal rulers.

The law is no more - The Jewish Law, the Torah, came to an end when it no longer had a local habitation. Its enactments were essentially those not of a universal religion, but of a national religion, and the restoration of the nation with a material temple was indispensable to its continued existence. It was only when elevated to be a universal religion, by being made spiritual, that it could do without ark, temple, and a separate people.

Her prophets also find ... - With the Torah, the special gift of prophecy also ceased, since both were unique to the theocracy; but it was not until the establishment of Christianity that they were finally merged in higher developments of grace.

Poole: Lam 2:9

Her gates are sunk into the ground that is, the gates of Jerusalem are destroyed and covered over with rubbish.

He hath destroyed and broken her bars the bolts of the gates are broken.

Her king and her princes are among the Gentiles Zedekiah and the nobles of Judah that were not slain were in miserable captivity.

The law is no more the law was no more read and opened, nor was there any more sacrifices offered according to the prescript of it, nor any solemn feasts kept according to the direction of it.

Her prophets also find no vision from the Lord they had but very few prophets amongst them from this time to the time of the gospel, and very few of those at this time alive had any revelations from God; we read only of this prophet, Ezekiel, Daniel, and three after the captivity, Haggai, Zechariah, and Malachi.

Haydock: Lam 2:9

Among, as slaves, or in prison. ---

Law has been neglected; and now it cannot be observed, as to the ceremonial part. There are no public instructions. ---

No vision. When Jeremias was consulted, he had to pray for ten days, chap. xlii. 7.

Gill: Lam 2:9

Her gates are sunk into the ground,.... Either the gates of the city or temple, or both; being broke and demolished, and laid level with the ground, and covered with rubbish; for as for the Midrash, or exposition, that Jarchi mentions, that the gates sunk into the earth upon the approach of the enemy, that they might not have power over them, through which the ark passed, is a mere fable of their Rabbins; and equally as absurd is the additional gloss of the Targum,

"her gates sunk into the earth, because they sacrificed a hog, and brought of the blood of it to them:''

he hath destroyed and broken her bars; with which the gates were bolted and barred, that so the enemy might enter; it was God that did it, or suffered it to be done, or it would not have been in the power of the enemy:

her king and her princes are among the Gentiles; Zedekiah, and the princes that were not slain by the king of Babylon, were carried captive thither; and there they lived, even among Heathens that knew not God, and despised his worship:

the law is no more; the book of the law was burnt in the temple, and the tables of it carried away with the ark, or destroyed; and though, no doubt, there were copies of the law preserved, yet it was not read nor expounded; nor was worship performed according to the direction of it; nor could it be in a strange land. Mr. Broughton joins this with the preceding clause, as descriptive of the Heathens: "her king and her princes are among Heathen that have no law"; see Rom 2:12;

her prophets also find no vision from the Lord; there was none but Jeremiah left in the land, and none but Ezekiel and Daniel in the captivity; prophets were very rare at this time, as they were afterwards; for we hear of no more after the captivity, till the coming of the Messiah, but Haggai, Zechariah, and Malachi; so that there was very little open vision; the word of the Lord was precious or scarce; there was a famine of hearing it, 1Sa 3:1.

Commentary -- Verse Notes / Footnotes

NET Notes: Lam 2:9

¹ tn Heb “have sunk down.” This expression, “her gates have sunk down into the ground,” is a personification, picturing the city gates descending into the earth, as if going down into the grave or the netherworld. Most English versions render it literally (KJV, RSV, NRSV, NASB, NIV, NJPS); however, a few paraphrases have captured the equivalent sense quite well: “Zion’s gates have fallen facedown on the ground” (CEV) and “the gates are buried in rubble” (TEV).

² tn Heb “he has destroyed and smashed her bars.” The two verbs אִבַּד וְשִׁבַּר (’ibbad vÿshibbar) form a verbal hendiadys that emphasizes the forcefulness of the destruction of the locking bars on the gates. The first verb functions adverbially and the second retains its full verbal sense: “he has smashed to pieces.” Several English versions render this expression literally and miss the rhetorical point: “he has ruined and broken” (RSV, NRSV), “he has destroyed and broken” (KJV, NASB), “he has broken and destroyed” (NIV). The hendiadys has been correctly noted by others: “smashed to pieces” (TEV, CEV) and “smashed to bits” (NJPS).

³ tn Heb “her bars.” Since the literal “bars” could be misunderstood as referring to saloons, the phrase “the bars that lock her gates” has been used in the present translation.

⁴ tn Heb “are among the nations.”

⁵ tn Heb “there is no torah” or “there is no Torah” (אֵין תּוֹרָה, ’en torah). Depending on whether תּוֹרָה (torah, “instruction, law”) is used in parallelism with the preceding or following line, it refers to (1) political guidance that the now-exiled king had formerly provided or (2) prophetic instruction that the now-ineffective prophets had formerly provided (BDB 434 s.v. תּוֹרָה 1.b). It is possible that the three lines are arranged in an ABA chiastic structure, exploiting the semantic ambiguity of the term תּוֹרָה (torah, “instruction”). Possibly it is an oblique reference to the priests’ duties of teaching, thus introducing a third group of the countries leaders. It is possible to hear in this a lament in reference to the destruction of Torah scrolls that may have been at the temple when it was destroyed.

⁶ tn Heb “they cannot find.”

Commentary -- Verse Range Notes

TSK Synopsis: Lam 2:1-22

1 Jeremiah laments the misery of Jerusalem.

20 He complains thereof to God.

MHCC: Lam 2:1-9

A sad representation is here made of the state of God's church, of Jacob and Israel; but the notice seems mostly to refer to the hand of the Lord in their calamities. Yet God is not an enemy to his people, when he is angry with them and corrects them. And gates and bars stand in no stead when God withdraws his protection. It is just with God to cast down those by judgments, who debase themselves by sin; and to deprive those of the benefit and comfort of sabbaths and ordinances, who have not duly valued nor observed them. What should they do with Bibles, who make no improvement of them? Those who misuse God's prophets, justly lose them. It becomes necessary, though painful, to turn the thoughts of the afflicted to the hand of God lifted up against them, and to their sins as the source of their miseries.

Matthew Henry: Lam 2:1-9

It is a very sad representation which is here made of the state of God's church, of Jacob and Israel, of Zion and Jerusalem; but the emphasis in these verses seems to be laid all along upon the hand of God in the calamities which they were groaning under. The grief is not so much that such and such things are done as that God has done them, that he appears angry with them; it is he that chastens them, and chastens them in wrath and in his hot displeasure; he has become their enemy, and fights against them; and this, this is the wormwood and the gall in the affliction and the misery.

I. Time was when God's delight was in his church, and he appeared to her, and appeared for her, as a friend. But now his displeasure is against her; he is angry with her, and appears and acts against her as an enemy. This is frequently repeated here, and sadly lamented. What he has done he has done in his anger; this makes the present day a melancholy day indeed with us, that it is the day of his anger (Lam 2:1), and again (Lam 2:2) it is in his wrath, and (Lam 2:3) it is in his fierce anger, that he has thrown down and cut off, and (Lam 2:6) in the indignation of his anger. Note, To those who know how to value God's favour nothing appears more dreadful than his anger; corrections in love are easily borne, but rebukes in love wound deeply. It is God's wrath that burns against Jacob like a flaming fire (Lam 2:3), and it is a consuming fire; it devours round about, devours all her honours, all her comforts. This is the fury that is poured out like fire (Lam 2:4), like the fire and brimstone which were rained upon Sodom and Gomorrah; but it was their sin that kindled this fire. God is such a tender Father to his children that we may be sure he is never angry with them but when they provoke him, and give him cause to be angry; nor is he ever angry more than there is cause for. God's covenant with them was that if they would obey his voice he would be an enemy to their enemies (Exo 23:22), and he had been so as long as they kept close to him; but now he is an enemy to them; at least he is as an enemy, Lam 2:5. He has bent his bow like an enemy, Lam 2:4. He stood with his right hand stretched out against them, and a sword drawn in it as an adversary. God is not really an enemy to his people, no, not when he is angry with them and corrects them in anger. We may be sorely displeased against our dearest friends and relations, whom yet we are far from having an enmity to. But sometimes he is as an enemy to them, when all his providences concerning them seem in outward appearance to have a tendency to their ruin, when every thing made against them and nothing for them. But, blessed be God, Christ is our peace, our peacemaker, who has slain the enmity, and in him we may agree with our adversary, which it is our wisdom to do, since it is in vain to contend with him, and he offers us advantageous conditions of peace.

II. Time was when God's church appeared very bright, and illustrations, and considerable among the nations; but now the Lord has covered the daughter of Zion with a cloud (Lam 2:1), a dark cloud, which is very terrible to himself, and through which she cannot see his face; a thick cloud (so that word signifies), a black cloud, which eclipses all her glory and conceals her excellency; not such a cloud as that under which God conducted them through the wilderness, or that in which God took possession of the temple and filled it with his glory: no, that side of the cloud is now turned towards them which was turned towards the Egyptians in the Red Sea. The beauty of Israel is now cast down from heaven to the earth; their princes (2Sa 1:19), their religious worship, their beauty of holiness, all that which recommended them to the affection and esteem of their neighbours and rendered them amiable, which had lifted them up to heaven, was now withered and gone, because God had covered it with a cloud. He has cut off all the horn of Israel (Lam 2:3), all her beauty and majesty (Psa 132:17), all her plenty and fulness, and all her power and authority. They had, in their pride, lifted up their horn against God, and therefore justly will God cut off their horn. He disabled them to resist and oppose their enemies; he turned back their right hand, so that they were not able to follow the blow which they gave nor to ward off the blow which was given them. What can their right hand do against the enemy when God draws it back, and withers it, as he did Jeroboam's? Thus was the beauty of Israel cast down, when a people famed for courage were not able to stand their ground nor make good their post.

III. Time was when Jerusalem and the cities of Judah were strong and well fortified, were trusted to by the inhabitants and let alone by the enemy as impregnable. But now the lord has in anger swallowed them up; they are quite gone; the forts and barriers are taken away, and the invaders meet with no opposition: the stately structures, which were their strength and beauty, are pulled down and laid waste. 1. The Lord has in anger swallowed up all the habitations of Jacob (Lam 2:2), both the cities and the country houses; they are burnt, or otherwise destroyed, so totally ruined that they seem to have been swallowed up, and no remains left of them. He has swallowed up, and has not pitied. One would have thought it a pity that such sumptuous houses, so well built, so well furnished, should be quite destroyed, ad that some pity should have been had for the poor inhabitants that were thus dislodged and driven to wander; but God's wonted compassion seemed to fail: He has swallowed up Israel, as a lion swallows up his prey, Lam 2:5. 2. He has swallowed up not only her common habitations, but her palaces, all her palaces, the habitations of their princes and great men (Lam 2:5), though those were most stately, and strong, and rich, and well guarded. God's judgments, when they come with commission, level palaces with cottages, and as easily swallow them up. If palaces be polluted with sin, as theirs were, let them expect to be visited with a curse, which shall consume them, with the timber thereof and the stones thereof, Zec 5:4. 3. He had destroyed not only their dwelling-places, but their strong-holds, their castles, citadels, and places of defence. These he has thrown down in his wrath, and brought them to the ground; for shall they stand in the way of his judgments, and give check to the progress of them? No; let them drop like leaves in autumn; let them be rased to the foundations, and made to touch the ground, Lam 2:2. And again (Lam 2:5), He has destroyed his strong-holds; for what strength could they have against God? And thus he increased in the daughter of Judah mourning and lamentation, for they could not but be in a dreadful consternation when they saw all their defence departed from them. This is again insisted on, Lam 2:7-9. In order to the swallowing up of her palaces, he has given up into the hand of the enemy the walls of her palaces, which were their security, and, when they are broken down, the palaces themselves are soon broken into. The walls of palaces cannot protect them, unless God himself be a wall of fire round about them. This God did in his anger, and yet he has done it deliberately. It is the result of a previous purpose, and is done by a wise and steady providence; for the Lord has purposed to destroy the wall of the daughter of Zion; he brought the Chaldean army in on purpose to do this execution. Note, Whatever desolations God makes in his church, they are all according to his counsels; he performs the thing that is appointed for us, even that which makes most against us. But, when it is done, he has stretched out a line, a measuring line, to do it exactly and by measure: hitherto the destruction shall go, and no further; no more shall be cut off than what is marked to be so. Or it is meant of the line of confusion (Isa 34:11), a levelling line; for he will go on with his work; he has not withdrawn his hand from destroying, that right hand which he stretched out against his people as an adversary, Lam 2:4. As far as the purpose went the performance shall go, and his hand shall accomplish his counsel to the utmost, and not be withdrawn. Therefore he made the rampart and the wall, which the people had rejoiced in and upon which perhaps they had made merry, to lament, and they languished together; the walls and the ramparts, or bulwarks, upon them, fell together, and were left to condole with one another on their fall. Her gates are gone in an instant, so that one would think they were sunk into the ground with their own weight, and he has destroyed and broken her bars, those bars of Jerusalem's gates which formerly he had strengthened, Psa 147:13. Gates and bars will stand us in no stead when God has withdrawn his protection.

IV. Time was when their government flourished, their princes made a figure, their kingdom was great among the nations, and the balance of power was on their side; but now it is quite otherwise: He has polluted the kingdom and the princes thereof, Lam 2:2. They had first polluted themselves with their idolatries, and then God dealt with them as with polluted things; he threw them to the dunghill, the fittest place for them. he has given up their glory, which was looked upon as sacred (that is a character we give to majesty), to be trampled upon and profaned; and no marvel that the king and the priest, whose characters were always deemed venerable and inviolable, are despised by every body, when God has, in the indignation of his anger, despised the king and the priest, Lam 2:6. He has abandoned them; he looks upon them as no longer worthy of the honours conveyed to them by the covenants of royalty and priesthood, but as having forfeited both; and then Zedekiah the king was used despitefully, and Seraiah the chief priest put to death as a malefactor. The crown has fallen from their heads, for her king and her princes are among the Gentiles, prisoners among them, insulted over by them (Lam 2:9), and treated not only as common persons, but as the basest, without any regard to their character. Note, It is just with God to debase those by his judgments who have by sin debased themselves.

V. Time was when the ordinances of God were administered among them in their power and purity, and they had those tokens of God's presence with them; but now those were taken from them, that part of the beauty of Israel was gone which was indeed their greatest beauty. 1. The ark was God's footstool, under the mercy-seat, between the cherubim; this was of all others the most sacred symbol of God's presence (it is called his footstool, 1Ch 28:2; Psa 99:5; Psa 132:7); there the Shechinah rested, and with an eye to this Israel was often protected and saved; but now he remembered not his footstool. The ark itself was suffered, as it should seem, to fall into the hands of the Chaldeans. God, being angry, threw that away; for it shall be no longer his footstool; the earth shall be so, as it had been before the ark was, Isa 66:1. Of what little value are the tokens of his presence when his presence is gone! Nor was this the first time that God agave his ark into captivity, Psa 78:61. God and his kingdom can stand without that footstool. 2. Those that ministered in holy things had been pleasant to the eye in the tabernacle of the daughter of Zion (Lam 2:4); they had been purer than snow, whiter than mile (Lam 4:7); none more pleasant in the eyes of all good people than those that did the service of the tabernacle. But now these are slain, and their blood is mingled with their sacrifices. Thus is the priest despised as well as the king. Note, When those that were pleasant to the eye in Zion's tabernacle are slain God must be acknowledged in it; he has done it, and the burning which the Lord has kindled must be bewailed but the whole house of Israel, as in the case of Nadab and Abihu, Lev 10:6. 3. The temple was God's tabernacle (as the tabernacle, while that was in being, was called his temple, Psa 27:4) and this he has violently taken away (Lam 2:6); he has plucked up the stakes of it and cut the cords; it shall be no more a tabernacle, much less his; he has taken it away, as the keeper of a garden takes away his hovel or shade, when he has done with it and has no more occasion for it; he takes it down as easily, as speedily, and with a little regret and reluctance as if it were but a cottage in a vineyard or a lodge in a garden of cucumbers (Isa 1:8), but a booth which the keeper makes, Job 27:18. When men profane God's tabernacle it is just with him to take it from them. God has justly refused to smell their solemn assemblies (Amo 5:21); they had provoked him to withdraw from them, and then no marvel that he has destroyed his places of the assembly; what should they do with the places when the services had become an abomination? He has now abhorred his sanctuary (Lam 2:7); it has been defiled with sin, that only thing which he hates, and for the sake of that he abhors even his sanctuary, which he had delighted in and called his rest for ever, Psa 132:14. Thus he had done to Shiloh. Now the enemies have made as great a noise of revelling and blaspheming in the house of the Lord as ever had been made with the temple-songs and music in the day of a solemn feast, Psa 74:4. Some, by the places of the assembly (Lam 2:6), understand not only the temple, but the synagogues, and the schools of the prophets, which the enemy had burnt up, Psa 74:8. 4. The solemn feasts and the sabbaths had been carefully remembered, and the people constantly put in mind of them; but now the Lord has caused those to be forgotten, not only in the country, among those that lived at a distance, but even in Zion itself; for there were none left to remember them, nor were there the places left where they used to be observed. Now that Zion was in ruins no difference was made between sabbath time and other times; every day was a day of mourning, so that all the solemn feasts were forgotten. Note, It is just with God to deprive those of the benefit and comfort of sabbaths and solemn feasts who have not duly valued them, nor conscientiously observed them, but have profaned them, which was one of the sins that the Jews were often charged with. Those that have seen the days of the Son of man, and slighted them, may desire to see one of those days and not be permitted, Luk 17:22. 5. The altar that had sanctified their gifts is now cast off, for God will no more accept their gifts, nor be honoured by their sacrifices, Lam 2:7. The altar was the table of the Lord, but God will no longer keep house among them; he will neither feast them nor feast with them. 6. They had been blest with prophets and teachers of the law; but now the law is no more (Lam 2:9); it is no more read by the people, no more expounded by the scribes; the tables of the law are gone with the ark; the book of the law is taken from them, and the people are forbidden to have it. What should those do with Bibles who had made no better improvement of them when they had them? Her prophets also find no vision from the Lord; God answers them no more by prophets and dreams, which was the melancholy case of Saul, 1Sa 28:15. They had persecuted God's prophets, and despised the visions they had from the Lord, and therefore it is just with God to say that they shall have no more prophets, no more visions. Let them go to the prophets that had flattered and deceived them with visions of their own hearts, for they shall have none from God to comfort them, or tell them how long. Those that misuse God's prophets justly lose them.

Keil-Delitzsch: Lam 2:8-9

The lament over the destruction of the kingdom concludes, in Lam 2:8, Lam 2:9, by mentioning that the walls of Jerusalem are destroyed; with this the Chaldeans ended the work of demolition. The expression חשׁב יהוה represents this as the execution of a divine decree, - a turn which forms an appropriate introduction to the close of the work of destruction. "Raschi makes the following remark concerning this: a longo inde tempore, in animum induxerat, hanc urbem vastare secundum illud quod Jer 32:31 dixit . This intention He has now carried out. The words, "He stretched out the measuring-line," are more exactly determined by what follows, "He withdrew not His hand from destroying;" this shows the extent to which the destruction was carried out. The measuring-line was drawn out for the purpose of determining the situation and direction of buildings (Job 38:5; Zec 1:15); but Jahveh applies it also for the purpose of pulling down buildings (2Ki 21:13; Isa 34:11; Amo 7:7), in order to indicate that He carried out the destruction with the same precision as that of the builder in finishing his work. The rampart and the wall sorrow over this. חל (from חוּל ) is the rampart, i.e., the low wall with the ditch, surrounding the fortress outside the city wall; cf. 2Sa 20:15; Isa 26:1. The gates of the daughter of Zion (i.e., of Jerusalem) are sunk into the earth, i.e., have been completely buried under rubbish by the demolition, as if they had sunk into the ground. The subject to אבּד ושׁבּר is Jahveh. The bars of the daughter of Zion are those with which the city gates were closed, for the protection of the inhabitants. With the destruction of Jerusalem the kingdom of God is destroyed. King and princes are among the heathen, - carried away into exile. It must, indeed, be allowed that אין תּורה is connected by the accents with what precedes; and Gerlach defends the construction, "they are among the heathen without law,", - not only agreeing with Kalkschmidt in taking אין תּורה as a designation of the גּוים as ethnici, - -ad gentes, quibus divina nulla erat revelatio , - but also with Luther, who translates: "her king and her princes are among the heathen, because they cannot administer the law," or generally, have it not. But, on the other hand, the accents merely indicate the stichometrical arrangement, not the relation of the words according to their sense; and the remark, "that Lam 2:9 sets forth the fate of the persons who stood to the city in the relation of helpers and counsellors or comforters (her king, her prophets), of whose help (counsel, or comfort) the city was deprived, as well as of the external means of defending her" (first member), proves nothing at all, for the simple reason that the priests also belonged to the number of the helpers, counsellors, and comforters of the city; hence, if this were the meaning, and the two halves of the verse were meant to stand in this relation, then the priests would certainly have been mentioned also. The second half of the verse is not connected with the first in the manner supposed by Gerlach; but, from the whole preceding description of the way in which the divine wrath has been manifested against Jerusalem, it draws this conclusion: "Judah has lost its king and its princes, who have been carried away among the heathen: it has also lost the law and prophecy." "Law" and "vision" are mentioned as both media of divine revelation. the law is the summary of the rule of life given by God to His people: this exists no more for Judah, because, with the destruction of Jerusalem and of the temple, the divinely appointed constitution of Israel was abolished and destroyed. Prophecy was the constant witness to the presence of God among His people; by this means the Lord sought to conduct Israel to the object of their election and calling, and to fit them for becoming a holy nation and a kingdom of priests. The perf. מצאוּ is not a preterite, but the expression of an accomplished fact. The prophets of the daughter of Zion no longer obtain any vision or revelation from Jahveh: the revelation of God by prophets has ceased for Zion. The words imply that there are still prophets, and merely affirm that they do not receive any revelation from God. This is not opposed to the fact that Jeremiah, some months after the destruction of Jerusalem, again received a revelation; cf. Jer 42:4 with Lam 2:7. The meaning of the complaint is simply that Jahveh no longer owns His people, no longer gives them a token of His gracious presence, just as it is said in Psa 74:9, "There is no more any prophet." But it is not thereby declared that prophecy has altogether and for ever been silenced, but merely that, when Jerusalem was destroyed, Israel received no prophetic communication, - that God the Lord did not then send them a message to comfort and sustain them. The revelation which Jeremiah (Jer 42:7) received regarding the determination of the people who sought to flee to Egypt, has no connection with this at all, for it does not contain a word as to the future destiny of Jerusalem. Hence it cannot be inferred, with Thenius, from the words now before us, that the present poem was composed before that revelation given in Jer 42:7.; nor yet, with Nägelsbach, that the writer had here before his mind the condition of the great mass of the people who had been carried away into exile. Neither, indeed, were the people in exile without prophetic communications; for, even so early as six years before the overthrow of Jerusalem, God had raised up to the exiles a prophet in the person of Ezekiel.

Constable: Lam 2:1-22

II. The divine punishment of Jerusalem (the second lament) ch. 2

One of the striking features of this lament is its emphasis on God's initiative in bringing destruction on Jerusalem and its people. Jeremiah saw Him as the One ultimately responsible for what had happened because He was angry over their sins. Many different words describing Yahweh's hostility against His people appear in this chapter. This lament also describes in greater detail than chapter 1 the nature of the calamity that had befallen Judah.

"This second poem contains a new and more bitter lamentation regarding the fall of Jerusalem and the kingdom of Judah; and it is distinguished from the first, partly by the bitterness of the complaint, but chiefly by the fact that while, in the first, the oppressed, helpless, and comfortless condition of Jerusalem is the main feature,--here, on the other hand, it is the judgment which the Lord, in His wrath, has decreed against Jerusalem is shown by the prominence repeatedly given to the wrath, rage, burning wrath, etc. (ver. 1 ff.)."²⁶

Constable: Lam 2:1-10

A. God's anger 2:1-10

"There are about forty descriptions of divine judgment, which fell upon every aspect of the Jews' life: home, religion, society, physical, mental and spiritual. Some of the blackest phrases of the book appear here . . ."²⁷

2:1 Jeremiah pictured the sovereign Lord (Heb. adonay) overshadowing Jerusalem, personified as a young woman, with a dark cloud because of His anger. The Lord had cast the city from the heights of glory to the depths of ignominy (cf. Isa. 14:12). It had been as a footstool for His feet, but He had not given it preferential treatment in His anger.²⁸

2:2 He had devoured the cities of the Judahites without sparing them and had overpowered their strongholds. He humbled the kingdom of Judah and its princes.

2:3 In His fierce anger He also broke the strength of Israel and had not restrained her enemy. He had judged Jacob severely, as when someone burns something up (cf. Deut. 4:24; Heb. 12:29).

2:4 He had also attacked His people and had slain them even though they were His favored nation. The fire of His anger had burned her habitations. He destroyed everything that they valued.

2:5 Yahweh had become like an enemy to His people consuming and destroying them and causing mourning and moaning among them.

2:6 He tore down His temple like the temporary booths that farmers erected in their fields for a short time and then demolished. He caused the ending of feasts and sabbath observances in Zion and showed no regard for the kings and priests of Judah.

2:7 He rejected the altar of burnt offerings and the temple having delivered the temple precincts to the Babylonians. Israel's enemy now made noise in the temple rather than the Judahites.

2:8 The Lord also destroyed Jerusalem's walls and broke down her defenses.

2:9 The city gates with their bars were no longer effective in keeping Jerusalem safe, and the king (Jehoiachin) and his advisers had gone into exile. The Mosaic Law now failed to govern the Israelites since they could no longer observe its cultic ordinances. Yahweh had also stopped giving His prophets revelations of His will.

". . . when Jerusalem was destroyed, Israel received no prophetic communication, . . . God the Lord did not then send them a message to comfort and sustain them."²⁹

2:10 The most respected leaders of the Israelites had suffered humiliation and now sat on the ground with dust on their heads, signs of mourning. Girding with sackcloth and bowing to the ground also expressed grief over what the Lord had done. Thus the Lord broke down the leaders of the nation as well as its walls.

Introduction / Outline

JFB: Lamentations (Book Introduction)

In the Hebrew Bible these Elegies of Jeremiah, five in number, are placed among the Chetuvim, or "Holy Writings" ("the Psalms," &c., Luk 24:44), between Ruth and Ecclesiastes. But though in classification of compositions it belongs to the Chetuvim, it probably followed the prophecies of Jeremiah originally. For thus alone can we account for the prophetical books being enumerated by JOSEPHUS [Against Apion, 1.1.8] as thirteen: he must have reckoned Jeremiah and Lamentations as one book, as also Judges and Ruth, the two books of Samuel, &c., Ezra and Nehemiah. The Lamentations naturally follow the book which sets forth the circumstances forming the subject of the Elegies. Similar lamentations occur in 2Sa 1:19, &c.; 2Sa 3:33. The Jews read it in their synagogues on the ninth of the month Ab, which is a fast for the destruction of their holy city. As in 2Ch 35:25, "lamentations" are said to have been "written" by Jeremiah on the death of Josiah, besides it having been made "an ordinance in Israel" that "singing women" should "speak" of that king in lamentations; JOSEPHUS [Antiquities, 10.5.1], JEROME, &c., thought that they are contained in the present collection. But plainly the subject here is the overthrow of the Jewish city and people, as the Septuagint expressly states in an introductory verse to their version. The probability is that there is embodied in these Lamentations much of the language of Jeremiah's original Elegy on Josiah, as 2Ch 35:25 states; but it is now applied to the more universal calamity of the whole state, of which Josiah's sad death was the forerunner. Thus Lam 4:20, originally applied to Josiah, was "written," in its subsequent reference, not so much of him, as of the throne of Judah in general, the last representative of which, Zedekiah, had just been carried away. The language, which is true of good Josiah, is too strong in favor of Zedekiah, except when viewed as representative of the crown in general. It was natural to embody the language of the Elegy on Josiah in the more general lamentations, as his death was the presage of the last disaster that overthrew the throne and state.

The title more frequently given by the Jews to these Elegies is, "How" (Hebrew, Eechah), from the first word, as the Pentateuch is similarly called by the first Hebrew word of Gen 1:1. The Septuagint calls it "Lamentations," from which we derive the name. It refers not merely to the events which occurred at the capture of the city, but to the sufferings of the citizens (the penalty of national sin) from the very beginning of the siege; and perhaps from before it, under Manasseh and Josiah (2Ch 33:11; 2Ch 35:20-25); under Jehoahaz, Jehoiakim, and Zedekiah (2Ch 36:3-4, 2Ch 36:6-7, 2Ch 36:10-11, &c.). LOWTH says, "Every letter is written with a tear, every word the sound of a broken heart." The style is midway between the simple elevation of prophetic writing and the loftier rhythm of Moses, David, and Habakkuk. Terse conciseness marks the Hebrew original, notwithstanding Jeremiah's diffuseness in his other writings. The Elegies are grouped in stanzas as they arose in his mind, without any artificial system of arrangement as to the thoughts. The five Elegies are acrostic: each is divided into twenty-two stanzas or verses. In the first three Elegies the stanzas consist of triplets of lines (excepting Lam 1:7; Lam 2:19, which contain each four lines) each beginning with the letters of the Hebrew alphabet in regular order (twenty-two in number). In three instances (Lam 2:16-17; Lam 3:46-51; Lam 4:16-17) two letters are transposed. In the third Elegy, each line of the three forming every stanza begins with the same letter. The stanzas in the fourth and fifth Elegies consist of two lines each. The fifth Elegy, though having twenty-two stanzas (the number of letters in the Hebrew alphabet), just as the first four, yet is not alphabetical; and its lines are shorter than those of the others, which are longer than are found in other Hebrew poems, and contain twelve syllables, marked by a cæsura about the middle, dividing them into two somewhat unequal parts. The alphabetical arrangement was adopted originally to assist the memory. GROTIUS thinks the reason for the inversion of two of the Hebrew letters in Lam 2:16-17; Lam 3:46-51; Lam 4:16-17, is that the Chaldeans, like the Arabians, used a different order from the Hebrews; in the first Elegy, Jeremiah speaks as a Hebrew, in the following ones, as one subject to the Chaldeans. This is doubtful.

JFB: Lamentations (Outline)

• THE SAD CAPTURE OF JERUSALEM, THE HOPE OF RESTORATION, AND THE RETRIBUTION AWAITING IDUMEA FOR JOINING BABYLON AGAINST JUDEA. (Lam. 4:1-22)
• EPIPHONEMA, OR A CLOSING RECAPITULATION OF THE CALAMITIES TREATED IN THE PREVIOUS ELEGIES. (Lam. 5:1-22) (Psa 89:50-51).

TSK: Lamentations 2 (Chapter Introduction)

Overview

Lam 2:1, Jeremiah laments the misery of Jerusalem; Lam 2:20, He complains thereof to God.

Poole: Lamentations (Book Introduction)

LAMENTATIONS OF JEREMIAH

THE ARGUMENT

This book in Greek, Latin, and English hath its name from the subject matter of it, which is lamentation; so also amongst the Hebrew writers; but in the Hebrew it hath its name from the first word of the book, as also the five books of Moses have.

That it was wrote by Jeremiah none can reasonably question, because in the Hebrew it is styled, The Book of Jeremiah.

There is little controversy about the time or occasion of the writing of it. That the occasion was the miseries of the people, by reason of the famine, sword, and captivity, is evident to those that read any part of it; but whether they were those miseries which began with the death of Josiah, and held on till the city was taken, which was two and twenty or three and twenty years after, or those only which began with the siege and followed on many years, hath been doubted by some. That Jeremiah lamented for Josiah, and all the singing men and singing women spake of Josiah in their lamentations, is plain from 2Ch 35:25 . But that these were the forms they used, or that they were composed upon that sad account, appeareth not; and the miseries which the prophet mentioneth befell not the people in the time of Josiah, but during the siege, more than twenty years after Josiah’ s death. Nor is there any thing which looks like a lamentation for Josiah through the whole book, unless Jer 4:20 , which (as we shall show) may also be fairly interpreted of Zedekiah. Some think that Jeremiah began to write them upon the death of Josiah, and continued his style to the time of the captivity, setting down all the miseries the people suffered all along that time.

The scope of the writing as to those whom it immediately concerned is plain and obvious, viz. to affect the people with those judgments which came upon them for their sins: as to us, (upon whom the ends of the world are come,) to mind us to take heed of their sins, lest we be sharers in their plagues.

The book is made up of complaints of their lamentable condition, petitions unto God for mercy, and prophecies both of their better estate and the ruin of their enemies.

In the four first chapters are several alphabets of letters beginning the several verses, each verse beginning with a new letter, only La 3 , every three verses begin with a new letter; the mystery of which we do not understand, nor possibly was there any mystery intended in it, only the chapters were so composed for the advantage of our memories.

The whole book lets us see from what a height of dignity to what a depth of misery sin may bring nations, how much soever interested in God; and likewise directs us to our duty in such states of affliction and misery if we would obtain mercy.

Poole: Lamentations 2 (Chapter Introduction)

CHAPTER 2

Jeremiah lamenteth the misery of Jerusalem, and its causes, and their enemies’ derision, Lam 2:1-17 . In exhortation to true sorrow and repentance; a fervent prayer, Lam 2:18-22 .

MHCC: Lamentations (Book Introduction)

It is evident that Jeremiah was the author of the Lamentations which bear his name. The book was not written till after the destruction of Jerusalem by the Chaldeans. May we be led to consider sin as the cause of all our calamities, and under trials exercise submission, repentance, faith, and prayer, with the hope of promised deliverance through God's mercy.

MHCC: Lamentations 2 (Chapter Introduction)

Lamentation for the misery of Jerusalem.

Matthew Henry: Lamentations (Book Introduction)

An Exposition, with Practical Observations, of The Lamentations of Jeremiah

Since what Solomon says, though contrary to the common opinion of the world, is certainly true, that sorrow is better than laughter, and it is better to go to the house of mourning than to the house of feasting, we should come to the reading and consideration of the melancholy chapters of this book, not only willingly, but with an expectation to edify ourselves by them; and, that we may do this, we must compose ourselves to a holy sadness and resolve to weep with the weeping prophet. Let us consider, I. The title of this book; in the Hebrew it has one, but is called (as the books of Moses are) from the first word Ecah - How; but the Jewish commentators call it, as the Greeks do, and we from them, Kinoth - Lamentations. As we have sacred odes or songs of joy, so have we sacred elegies or songs of lamentation; such variety of methods has Infinite Wisdom taken to work upon us and move our affections, and so soften our hearts and make them susceptible of the impressions of divine truths, as the wax of the seal. We have not only piped unto you, but have mourned likewise, Mat 11:17. II. The penman of this book; it was Jeremiah the prophet, who is here Jeremiah the poet, and vates signifies both; therefore this book is fitly adjoined to the book of his prophecy, and is as an appendix to it. We had there at large the predictions of the desolations of Judah and Jerusalem, and then the history of them, to show how punctually the predictions were accomplished, for the confirming of our faith: now here we have the expressions of his sorrow upon occasion of them, to show that he was very sincere in the protestations he had often made that he did not desire the woeful day, but that, on the contrary, the prospect of it filled him with bitterness. When he saw these calamities at a distance, he wished that his head were waters and his eyes fountains of tears; and, when they came, he made it to appear that he did not dissemble in that wish, and that he was far from being disaffected to his country, which was the crime his enemies charged him with. Though his country had been very unkind to him, and though the ruin of it was both a proof that he was a true prophet and a punishment of them for prosecuting him as a false prophet, which might have tempted him to rejoice in it, yet he sadly lamented it, and herein showed a better temper than that which Jonah was of with respect to Nineveh. III. The occasion of these Lamentations was the destruction of Judah and Jerusalem by the Chaldean army and the dissolution of the Jewish state both civil and ecclesiastical thereby. Some of the rabbies will have these to be the Lamentations which Jeremiah penned upon occasion of the death of Josiah, which are mentioned 2Ch 35:25. But, though it is true that that opened the door to all the following calamities, yet these Lamentations seem to be penned in the sight, not in the foresight, of those calamities - when they had already come, not when they were at a distance; and these is nothing of Josiah in them, and his praise, as was no question, in the lamentations for him. No, it is Jerusalem's funeral that this is an elegy upon. Others of them will have these Lamentations to be contained in the roll which Baruch wrote from Jeremiah's mouth, and which Jehoiakim burnt, and they suggest that at first there were in it only the 1st, 2nd, and 4th chatpers, but that the 3rd and 5th were the many like words that were afterwards added; but this is a groundless fancy; that roll is expressly said to be a repetition and summary of the prophet's sermons, Jer 36:2. IV. The composition of it; it is not only poetical, but alphabetical, all except the 5th chatper, as some of David's psalms are; each verse begins with a several letter in the order of the Hebrew alphabet, the first aleph, the second beth, etc., but the 3rd chapter is a triple alphabet, the first three beginning with aleph, the next three with beth, etc., which was a help to memory (it being designed that these mournful ditties should be got by heart) and was an elegance in writing then valued and therefore not now to be despised. They observe that in the 2nd, 3rd, and 4th chapters, the letter pe is put before ain, which in all the Hebrew alphabets follows it, for a reason of which Dr. Lightfoot offers this conjecture, That the letter ajin, which is the numeral letter for Septuagint, was thus, by being displaced, made remarkable, to put them in mind of the seventy years at the end of which God would turn again their captivity. V. The use of it: of great use, no doubt, it was to the pious Jews in their sufferings, furnishing them with spiritual language to express their natural grief by, helping to preserve the lively remembrance of Zion among them, and their children that never saw it, when they were in Babylon, directing their tears into the right channel (for they are here taught to mourn for sin and mourn to God), and withal encouraging their hopes that God would yet return and have mercy upon them; and it is of use to us, to affect us with godly sorrow for the calamities of the church of God, as becomes those that are living members of it and are resolved to take our lot with it.

Matthew Henry: Lamentations 2 (Chapter Introduction)

The second alphabetical elegy is set to the same mournful tune with the former, and the substance of it is much the same; it begins with Ecah, as that did, " How sad is our case! Alas for us!" I. Here is the anger of Zion's God taken notice of as the cause of her calamities (Lam 2:1-9). II. Here is the sorrow of Zion's children taken notice of as the effect of her calamities (Lam 2:10-19). III. The complaint is made to God, and the matter referred to his compassionate consideration (Lam 2:20-22). The hand that wounded must make whole.

Constable: Lamentations (Book Introduction)

Introduction

Title and Position

The English title of this book comes from the Talmud (Baba Bathra 15a), which called it "Lamentations" (Heb. qinoth). The Hebrew Bible has the title "Ah, how" or " Alas" (Heb. ekah), the first word in the first, second, and fourth chapters. The title in the Septuagint is "Wailings" (Gr. Threnoi).

The position of Lamentations after Jeremiah in the English Bible follows the tradition of the Septuagint and Vulgate versions. They placed it there because of its connection with the destruction of Jerusalem, which Jeremiah recorded, and the Jewish tradition that Jeremiah wrote both books.

In the Hebrew Bible Lamentations occurs between Ruth and Ecclesiastes as the third book of the "Megilloth" or "Scrolls" within the third and last major division of the Old Testament, namely, the "Hagiographa" or "Writings."¹

Writer and Date

This book does not identify its writer. The common view that Jeremiah wrote it rests on a preface in the Greek Septuagint, which the Latin Vulgate adopted and elaborated on. The Septuagint version of Lamentations begins, "And it came to pass after Israel had been taken away into captivity and Jerusalem had been laid waste that Jeremiah sat weeping and lamented this lamentation over Jerusalem and said." The Vulgate added, "with a bitter spirit sighing and wailing." The translators of these ancient versions may have deduced Jeremiah's authorship of Lamentations from 2 Chronicles 35:25: "Then Jeremiah chanted a lament for Josiah. And all the male and female singers speak about Josiah in their lamentations to this day. And they made them an ordinance in Israel; behold, they are also written in the Lamentations."²

Moderate scholars, both conservative and liberal, who reject the Septuagint tradition, divide fairly equally over the question of Jeremiah's authorship of the book. Those who favor him as the writer do so because of the theological similarities between this book and the Book of Jeremiah, the stylistic similarities with other writings of the same period, and for sentimental reasons. I think probably Jeremiah wrote these lamentations in view of the similarities in style and subject matter between the books of Jeremiah and Lamentations (cf. Lam. 1:2 with Jer. 30:14; Lam. 1: 16; 2:11 with Jer. 9:1, 18; Lam. 2:20; 4:10 with Jer. 19:9; and Lam. 4:21 with Jer. 49:12).³ Also, an eye-witness of Jerusalem's destruction must have written both books.⁴

Almost all Lamentations scholars believe the date of composition lay between 586 and 538 B.C., namely, during the Babylonian Captivity. Most believe that they were written before 561 B.C., when Evilmerodach, King of Babylon, released Jehoiachin from prison (2 Kings 25:27-30; Jer. 31-34). The basis for this view is the absence of national hope in the book. The hope expressed in chapter 3 is personal rather than national. We do not know when Jeremiah died, but if he was born about 643 B.C., as seems probable, the earlier years of the Captivity seem to be a more likely time of composition. The vivid accounts of Jerusalem's destruction also argue for a time of composition not far removed from 586 B.C., probably only a few months or years later.

Some scholars have suggested that the chronological order of the five laments that make up the five chapters is 2, 4, 5, and 1, with 3 unknown.⁵ It is now impossible to discover in what order the writer composed each of the five laments. Their order in the canonical text may not necessarily reflect the order in which the writer wrote them.⁶

Place of Composition

Assuming that Jeremiah wrote the book, he probably did so in Judah following the destruction of Jerusalem, or in Egypt shortly thereafter, or both.

Purpose

Since the Jews read Lamentations on the annual fast that celebrated Jerusalem's destruction as far back as tradition reaches (cf. Zech. 7:3, 5; 8:19), it may be that the writer wrote this book to be read then. Its purpose then would have been to memorialize God's faithfulness in bringing covenant punishment on His people for their unfaithfulness to the Mosaic Covenant. The book would then have taught later generations the importance of covenant faithfulness and God's faithfulness.

"The author of the Book of Lamentations was attempting to show the fulfillment of the curses presented in Deuteronomy 28."⁷

"It [Lamentations] is a mute reminder that sin, in spite of all its allurement and excitement, carries with it heavy weights of sorrow, grief, misery, barrenness, and pain. It is the other side of the eat, drink, and be merry' coin."⁸

"This is one of the most tragic books in the Bible."⁹

Structure and Genre

The book consists of five laments (funeral or mourning songs, elegies). All but the third of these describe the Babylonians' destruction of Jerusalem in 586 B.C. and its aftermath. Each chapter exhibits its own special qualities of form and content, and each of the five laments looks at the destruction of Jerusalem from a different point of view.¹⁰ Yet the basic structure of the book is chiastic.

A The misery of Jerusalem's citizens ch. 1

B God's punishment of Jerusalem ch. 2

C Jeremiah's personal reactions ch. 3

B' God's severity toward Jerusalem ch. 4

A' The response of the godly ch. 5

The whole book is poetry. Chapters 1-4 are in the common meter in which most laments appear in the Hebrew Bible (the so-called qinah meter), with a few verses being exceptions. In the qinah meter the second line is one beat shorter than the first line, giving an incomplete or limping impression to the reader of the Hebrew text. Chapter 5 has the same number of beats in each line and is more like a prayer poem.

The first four chapters are acrostic poems. Chapters 1, 2, and 4 each contain 22 verses, and each verse begins with the succeeding consonant of the Hebrew alphabet. In chapters 2, 3, and 4, however, the Hebrew letter pe comes before the Hebrew letter ayin, contrary to the usual order.

"Several Hebrew abecedaries (alphabets scratched on pieces of broken pottery by Hebrew children learning to write) have been found by archeologists. Some of these alphabetical lists are in the normal order for the Hebrew letters but others are in the reverse pe-'ayin order. Evidently both arrangements of the alphabet were acceptable. Thus the writer of Lamentations was merely employing two forms of the Hebrew alphabet, both of which were used in his time."¹¹

Chapter 3 contains 66 verses. In this chapter the first three verses begin with the first consonant of the Hebrew alphabet, the second three with the second consonant, and so on.¹² The acrostic form may have helped the Jews remember these laments, but it definitely expressed the completeness of their sorrow, controlled their emotions, provided variety of expression, and demonstrated the writer's virtuosity.

Chapter 5 also contains 22 verses, but it is not an acrostic poem perhaps because the writer could not express all that he wanted to say in this chapter in that form.¹³

"Dirge poetry of the kind exemplified by Lamentations was by no means uncommon in Near Eastern antiquity. The Sumerians were the first to write sombre works commemorating the fall of some of their great cities to enemy invaders, one of the most celebrated being the lament over the destruction of Ur. The author of Lamentations stood therefore in a long and respected literary tradition when he bewailed the destruction of Jerusalem and the desolation of Judah in 587 B.C."¹⁴

These laments became a part of Israel's sacred writings the same way many of the Psalms did.

Theology

There are two books in the Old Testament that deal primarily with the problem of suffering. Job treats the problem of personal suffering, and Lamentations deals with the problem of national suffering. Both books present the problem of God's justice and His love, or divine sovereignty and human responsibility, though both of them fall short of solving it. Indeed, this problem is insoluble this side of heaven (cf. Mark 15:34). Both books also present God rather than man as the central figure in human history.

The writer viewed the devastation of Jerusalem and the punishment of the Judahites as divine judgment, not primarily the result of the Babylonian invader from the north. This added a depth to the tragedy that it would not have had if viewed as simply a loss in war.

"It [the book] is a reminder that sin carries with it the consequences of sorrow, grief, misery, and pain."¹⁵

The lack of hope in these laments is due in part to the writer's viewing the tragedy as divine discipline. The destruction had been so great that the people could not see, or had perhaps forgotten, God's promises of a future beyond the conquest. Similarly, Jesus' disciples did not remember the promises of His resurrection because the tragedy of His death so overwhelmed them initially.

Nevertheless, the laments are full of prayer (1:20-22; 2:20-22; 3:55-66), especially the lament in chapter 5, which is entirely prayer. The writer cried out to God, again like Job, in view of the present tragedy. His prayers sound a note of hope in a situation that would otherwise have been completely devoid of hope.

"His prayers provide the faithful of all ages with a model of how God's people should approach the Lord after they have experienced His discipline."¹⁶

There are no messianic predictions in Lamentations as such. Nevertheless, what is true of Yahweh is, of course, true of Jesus Christ. Thus much of the theology of the book is applicable to Christ if not directly revelatory of Him (cf. 3:22; Jude 21). Many expositors have seen foreshadowings of Christ's passion in the dark sayings of Lamentations.

"Protestant Christians, one regrets to say, have too often neglected the reading of these solemn poems. Yet in these days of personal, national, and international crises (and disaster) the message of this book is a challenge to repent of sins personal, national, and international, and to commit ourselves afresh to God's steadfast love. Though this love is ever present and outgoing, a holy and just God must surely judge unrepentant sinners."¹⁷

Message

The church at the beginning of the twenty-first century is very similar to Judah at the beginning of the sixth century B.C. Our times are very similar to Jeremiah's times. We minister in a cultural context that is remarkably like that in which Jeremiah ministered. Lamentations helps us to see the parallels between our culture and Jeremiah's. Francis A. Schaeffer has pointed out many similarities in Death in the City.

First, people had abandoned God. It was not that they ceased to believe that He existed but that they felt He was irrelevant to their lives. This was true of the pagans generally, but it was also true of God's people. Normally in any particular culture what marks unbelievers also marks believers. Temple worship had become formal and unsatisfying. The religious leaders were catering to the people's desires rather than confronting them with their sins. Jeremiah was one of only a few exceptions to this trend in his day.

Second, the people had departed from God's Word. When people believe that God is irrelevant, they quickly stop paying attention to what He says. Jeremiah's contemporaries had neglected the promises of covenant blessing for obedience and punishment for disobedience. Most of the people had stopped reading and studying the Mosaic Law. This opened the door to ignorance of God's will and consequent disobedience and punishment.

Third, the people transferred their trust from God to inadequate objects of hope, namely their political allies and the temple. Rather than turning to Yahweh for provisions and protection, they chose to rely on what they could see and what appeared to be strong. Egypt and Babylon appealed to them especially, but these allies proved to be unreliable and even treacherous. The people also regarded the temple as a fetish. They believed that since God had blessed the temple by inhabiting it, and He had promised to remain faithful to them, nothing could happen to the temple. This conclusion was the result of selective listening to God's Word. They believed only what they wanted to believe, not all that God had said about how He would deal with them.

So Lamentations teaches us that when God's people abandon Him and depart from His Word, tragedy follows inevitably. This is one of the most tragic books in the Bible. It pictures the results of apostasy.

Lamentations is quite similar to the Book of Job.

Both Lamentations and Job deal with the problem of suffering. Job deals with this problem on the personal level. Job suffered greatly as an individual, and the book that bears his name describes his suffering. Lamentations deals with the problem of suffering on the national level. In it we see God's people suffering greatly. This book describes in painful detail the suffering of the nation of Judah and the people of Jerusalem. You will notice as you read Lamentations carefully many statements that recall what Job wrote about his sufferings.

The suffering of God's people is a problem because it pits the love of God against His justice. On the one hand, God loves people and has promised to do what is best to bring about their blessing. But on the other hand, God punishes people for their sins, and this seems to be unloving. This is the same problem that children have who grow up in homes were their parents tell them they love them and then turn around and punish them. Careful attention to the Word of God solves this problem in most cases because God has explained why He punishes those whom He loves. Yet at other times, as in the case of Job, there does not appear to be adequate reason for the judgment. In Jeremiah's day the people did not understand the reason for their suffering. They only saw the punishment, and they had forgotten the reasons for it under the Mosaic Covenant.

But this problem of suffering has an even deeper dimension. It eventually boils down to the antinomy between God's sovereignty and human freedom. If God is sovereign, are human beings genuinely free moral agents? Is God rather than man really responsible for sin? Almost all students of the Scriptures have concluded that the resolution of the biblical teaching of God's sovereignty and man's responsibility lies beyond our present power to comprehend. The best that we can do now is acknowledge that God is indeed sovereign; He is the ultimate authority in the universe. But at the same time human beings are genuinely responsible for their choices. The Jews in Jeremiah's day struggled to keep these revelations in balance, as anyone does who experiences extreme and apparently unjustified punishment. They denied either the sovereignty of God or their own responsibility. Job, too, struggled with these issues but in his personal life.

The great revelation of Lamentations is the covenant faithfulness of God in spite of the covenant unfaithfulness of His people.

God is the central figure in this book, not Jeremiah (who goes unnamed in the book) or the Judahites. This book is a revelation of God, as is every book in the Bible. The aspect of God's character that shines through the book from beginning to end is His sorrow. Sin and apostasy not only result in inevitable discipline for people, but they cause God great pain. He does not enjoy punishing His people for their unfaithfulness. Behind the heartbreak that Jeremiah articulated we can sense the heartbreak of God Himself. We can also see the foreshadowings of Jesus Christ's heartbreak over rebels against God that come through strongly in the Gospels and recall the sentiments that Jeremiah expressed in Lamentations.

The key verses in the book are 3:22-23. These verses appear, appropriately, near the structural center of the book. More importantly, they express the positive truth of God's faithfulness against the black backdrop of the Judahites' unfaithfulness. Unless God was faithful to His covenant promises, the siege of Jerusalem would have spelled the end of Israel. This reference to God's faithfulness is one of the few notes of hope in the litany of tragedy that is the Book of Lamentations. Judgment had to come on Judah because of her covenant unfaithfulness, but Yahweh was faithful to His covenant promises and provided compassion every morning.

There are several abiding values of this book that make it useful for us today.

The first is the revelation Lamentation provides of the heart of God. How does God feel when His people wander away from Him, squander His blessings, and get into trouble? He still loves them and remains committed to their blessing even though He allows them to reap the whirlwind that they have sown. The great New Testament parallel to this revelation is Jesus' parable of the prodigal son (Luke 15:11-32).

A second abiding value of this book is that sin eventually and inevitably results in devastation. This is perhaps the most obvious lesson of the book. The terrible consequences of the siege of Jerusalem, which Jeremiah chronicled in all their horrors, were the fruit of unfaithfulness to God. People cannot escape the death that sin brings, even God's people. Romans 6:23 expresses a universal truth: sin always results in death in some form. The Judahites thought they could get away with their sins, but even though God was slow to judge them, they finally experienced the devastating consequences of sin. I think one of the reasons we do not hear more preaching on Lamentations today is that our contemporaries do not want to be reminded of their sin any more than Jeremiah's did. If there was more preaching on Lamentations people would have to face up to the fact that sin leads to terrible devastation.

A third value of this book is its example of how to deal with God after He has brought the devastation of His punishment on us because of our sins. Jeremiah modeled this for us. After judgment people need to turn back to God. We see Jeremiah doing this in his prayers. A prayer concludes each of the first three laments. In each of these chapters Jeremiah focused first on the terrible judgment of God, but then he appealed to God for mercy and restoration. Chapter 5, the climax of the book, is entirely prayer (cf. Habakkuk 3). Having painted graphic pictures of the siege of Jerusalem and its consequences, the prophet concluded his book by praying to God. The normal reaction to devastating circumstances is to turn away from God. Jeremiah teaches us that when we find ourselves flat on our faces in the dust we need to turn back to Him in prayer and repentance.

There is not much hope in Lamentations. The emphasis is on the terrible consequences of apostasy. But the book ends with a reminder of the eternal sovereignty of Yahweh (5:19-22). Its mini-acrostic structure suggests that it is the answer to all the devastation described in the other acrostics in chapters 1-4. Jeremiah's question in verse 20 recalls Jesus question from Calvary: "My God, my God, why hast thou forsaken me?" It is not so much a clueless question, in both instances, as it is a question that highlights the drastic consequences of sin. Verse 21 proceeds to request that God will initiate restoration, the only hope of downtrodden sinners. Verse 22 reminds us that God does not utterly reject His people even though His anger may burn against them, though it does so in an almost hopeless way that finishes off the essentially negative message of the book.

God is angry with the church of our day and with professing Christians of our day. We have departed from God, and we can count on His judgment. We may spend too much time on the good news of salvation by grace and not enough time on the bad news that judgment is coming because of sin. Lamentations helps us remember why we need salvation. Its message is much needed in our day.

Constable: Lamentations (Outline)

Outline

I. The destruction and misery of Jerusalem (the first lament) ch. 1

A. An observer's sorrow over Jerusalem's condition 1:1-11

B. Jerusalem's sorrow over her own condition 1:12-22

II. The divine punishment of Jerusalem (the second lament) ch. 2

A. God's anger 2:1-10

B. Jeremiah's grief 2:11-19

C. Jerusalem's plea 2:20-22

III. The prophet's response to divine judgment (the third lament) ch. 3

A. Jeremiah's sorrows 3:1-18

B. Jeremiah's hope 3:19-40

C. Jeremiah's prayer 3:41-66

IV. The anger of Yahweh (the fourth lament) ch. 4

A. Conditions during the siege 4:1-11

B. Causes of the siege 4:12-20

C. Hope following the siege 4:21-22

V. The response of the godly (the fifth lament) ch. 5

A. A plea for remembrance 5:1-18

B. A plea for restoration 5:19-22

Constable: Lamentations

Lamentations

Bibliography

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Chisholm, Robert B., Jr. "A Theology of Jeremiah and Lamentations." In A Biblical Theology of the Old Testament, pp. 341-63. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H. "Lamentations." In The Bible Knowledge Commentary: Old Testament, pp. 1207-23. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellison, H. L. "Lamentations." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

_____. Jeremiah and Lamentations: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng. and Downers Grove, Ill.: Inter-Varsity Press, 1973.

Heater, Homer, Jr. "Structure and Meaning in Lamentations." Bibliotheca Sacra 149:595 (July-September 1992):304-15.

Jamieson, Robert; A. R. Fausset; and David Brown. Commentary Practical and Explanatory on the Whole Bible. Reprint ed. Grand Rapids: Zondervan Publishing House, 1961.

Jensen, Irving L. Jeremiah and Lamentations. Everyman's Bible Commentary series. Chicago: Moody Press, 1966 (Jeremiah), 1972 (Lamentations).

Kaiser, Walter C., Jr. A Biblical Approach to Personal Suffering. Chicago: Moody Press, 1982.

Keil, Carl Friedrich. "The Lamentations of Jeremiah." In The Prophecies of Jeremiah, 2:333-455. Translated by David Patrick. Biblical Commentary on the Old Testament. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Martin, John A. "The Contribution of the Book of Lamentations to Salvation History." Th.M. thesis, Dallas Theological Seminary, 1975.

Price, Ross. "Lamentations." In The Wycliffe Bible Commentary, pp. 695-701. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Schaeffer, Francis A. Death in the City. Chicago: Inter-Varsity Press, 1969.

Swindoll, Charles R. The Lamentations of Jeremiah. Bible Study Guide. Fullerton, Calif.: Insight for Living, 1977.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: Lamentations (Book Introduction)

THE LAMENTATIONS OF JEREMIAS.

INTRODUCTION.

In these Jeremias laments in a most pathetic manner the miseries of his people, and the destruction of Jerusalem and the temple, in Hebrew verses, beginning with different letters according to the order of the Hebrew alphabet. (Challoner) --- In the first chapter the order is exactly observed, but in the three next phe comes before ain, either for some mystery to us unknown, or by the derangement of transcribers, who perhaps thought that those verses were better connected, as they seem to be, (Calmet) though this is not very clear. (Haydock) --- In such pieces the sentiments of a pensive heart are poured out without much connection. (Worthington) --- The Greeks style this word Greek: threnoi, and Hebrew kinoth, or lamentations. (Haydock) --- St. Jerome, (2 Paralipomenon xxxv. 25.) thinks it was the first composition of Jeremias, and sung at the death of Josias. (Worthington) (St. Jerome, in Zacharias xii. 11.) --- The eulogy of the king seems to belong to him rather than to Sedecias, chap. iv. 20. (Calmet) --- Yet it might afterwards be applied to the latter, (Haydock) and to the ruin of Jerusalem, Ecclesiasticus xlix. 8. (St. Jerome, Pref.; Theodoret, &c.) --- The city is represented standing, and sometimes in ruins. Chap. v. seems to have been written after the rest, ver. 4, 18. (Calmet) --- It is not acrostic like them. The prophet alludes to the wretched condition of the Jews, after the murder of their Messias; and hence the Church makes use of the lamentations on the anniversary of our Saviour's passion, inviting all sinners, both Jews and Gentiles, to repent: "Jerusalem, Jerusalem, be converted to the Lord thy God." (Worthington) --- Many passages are applicable to a soul fallen into sin, as the commentary under the name of St. Jerome, (Haydock) compiled by Rabanus, (Du Pin) shews. (Haydock)

Gill: Lamentations (Book Introduction)

INTRODUCTION TO LAMENTATIONS

This book very properly follows the prophecy of Jeremiah, not only because wrote by him, but because of the subject matter of it, the deplorable case of the Jews upon the destruction of their city; and has been reckoned indeed as making one book with it; so Dean Prideaux ^a supposes it was reckoned by Josephus ^b, according to the number of the books of the Old Testament, which he gives; but it does not stand in this order in all printed Hebrew Bibles, especially in those published by the Jews; where it is placed in the Hagiographa, and among the five Megilloth; or with the books of Ruth, Esther, Ecclesiastes, and Solomon's Song, read at their festivals, as this on their public fast, on the ninth of Ab, for the destruction of their city; because they fancy it was not written by the gift of prophecy, but by the Holy Ghost, between which they make a distinction; and therefore remove it from the prophets; but this is the most natural place for it. It is sometimes called by the Jews "Echa", from the first word of it, which signifies "how"; and sometimes "Kinoth", "Lamentations", from the subject of it; and so by the Septuagint version "Threni", which signifies the same; and which is followed by the Vulgate Latin, and others, and by us. That Jeremiah was the writer of it is not questioned; nor is the divine authority of it doubted of. The precise place and time where and when he wrote it is not certain: some say he wrote it in a cave or den near Jerusalem; and Adrichomius ^c makes mention of a place, called

"the Prophet Jeremiah's pit, where he sat in the bitterness of his soul, grieving and weeping; and lamented and described the destruction of Jerusalem made by the Chaldeans, in a fourfold alphabet in metre; where Helena the empress, according to Nicephorus, built some wonderful works;''

but it rather seems that he wrote these Lamentations after he was carried away with the rest of the captives to Ramah, and dismissed to Mizpah, at one or other of these places. It is written in Hebrew metre, though now little understood; and the first four chapters in an alphabetical manner; every verse beginning in order with the letters of the alphabet; and in the third chapter it is done three times over; three verses together beginning with the same letter: this seems to be done to make it more agreeable, and to help the memory. Jarchi thinks that this is the same book, which, having been publicly read by Baruch, was cut to pieces by King Jehoiakim, and cast into the fire ^d and burnt; which consisted of the first, second, and fourth chapters, and to which was afterwards added the third chapter; but it is without any reason or foundation; seeing that contained all Jeremiah's prophecies, not only against Israel and Judah, but against all the nations, Jer 32:2; which this book has nothing of; nor even the words, which are particularly said to be in that, respecting the destruction of Jerusalem by the king of Babylon, Jer 32:29; Josephus ^e seems to have been of opinion that this book of Lamentations was written by Jeremy on account of the death of Josiah, 2Ch 35:25; and in which he is followed by many; but the lamentation made in this book is not for a single person only, but for a city, and even for the whole nation of the Jews; nor is there anything suitable to Josiah, and his case; what seems most plausible is in Lam 4:20; and that better agrees with Zedekiah than with him. It appears plainly to be written after the destruction of the city and temple, and the sad desolation made in the land of Judea, because of the sins of the priests and people; and the design of it is to lament these things; to bring them to repentance and humiliation for their sins, and to give some comfortable hope that God will be merciful to them, and restore them again to their former privileges, for which the prophet prays. The introduction to it, in the Septuagint, Vulgate Latin, and Arabic versions, is,

"and it came to pass after Israel was carried captive, and Jerusalem laid waste, Jeremiah sat weeping, and delivered out this lamentation over Jerusalem; and said,''

what follows.

Gill: Lamentations 2 (Chapter Introduction)

INTRODUCTION TO LAMENTATIONS 2

This chapter contains another alphabet, in which the Prophet Jeremiah, or those he represents, lament the sad condition of Jerusalem; the destruction of the city and temple, and of all persons and things relative to them, and to its civil or church state; and that as being from the hand of the Lord himself, who is represented all along as the author thereof, because of their sins, Lam 2:1; and then the elders and virgins of Zion are represented as in great distress, and weeping for those desolations; which were very much owing to the false prophets, that had deceived them, Lam 2:10; and all this occasioned great rejoicing in the enemies of Zion, Lam 2:15; but sorrow of heart to Zion herself, who is called to weeping, Lam 2:18; and the chapter is concluded with an address to the Lord, to take this her sorrowful case into consideration, and show pity and compassion, Lam 2:20.