Text -- Lamentations 3:41 (NET)

3:41 Let us lift up our hearts and our hands to God in heaven:

Commentary -- Word/Phrase Notes (per phrase)

JFB: Lam 3:40-42

Jeremiah and his fellow countrymen in their calamity.

JFB: Lam 3:40-42

As opposed to the torpor wherewith men rest only on their outward sufferings, without attending to the cause of them (Psa 139:23-24).

JFB: Lam 3:41

The antidote to hypocrisy (Psa 86:4; 1Ti 2:8).

Calvin: Lam 3:41

To conversion he joins prayer; for we cannot be reconciled to God except he buries our sins; nor can repentance and faith be separated. Moreover, to taste of God’s mercy opens to us the door of prayer. And this ought to be carefully noticed, because the unbelieving seem at times to be very busy in seeking to return to God’s favor, but they only attend to the outward change of life; and at the same time they are not anxious about pardon, but go boldly before God, as though they were not exposed to his judgment.

And we see under the Papacy that while they make long sermons on repentance, they hardly ever make any account of faith, as though repentance without faith were a restoration from death to life.

Hence I said that we ought to notice the mode of teaching which our Prophet adopts: he begins with self-examination, then he requires conversion; but he does not separate it from faith. For when he exhorts us to pray, it is the same thing as though he had set before us the judgment of God, and had also taught us that we cannot escape death except God be propitious to us. How then is pardon to be obtained? by prayer: and prayer, as it is well known, must be always founded on faith.

By telling us to raise up our hearts to God together with our hands, he bids us to banish all hypocrisy from our prayers. For all without a difference raise up their hands to God; and nature itself, when we are pressed down with evils, leads us to seek God. But the greater part stifle this feeling of nature. When affliction comes, it is a common thing with all to raise up their hands to heaven, though no one should bid them to do so; but still their hearts remain fixed on the earth, and they come not to God. And the greater part of men are included in that class mentioned by Isaiah,

“This people come to me with their tongue,
but their heart is far away.” (Isa 29:13.)

As, then, men deal thus formally with God, and present a naked ceremony, as though God had changed and suffered his eyes to be covered, the Prophet bids all dissimulation to cease from prayer; Let us raise up hands, he says, to God, and also hearts. Joel speaks somewhat differently, when he says,

“Rend your hearts and not your garments,” (Joe 2:13;)

for he seems to exclude the outward rite, because men, wishing to shew that they were guilty before God, rent their garments. Joel says that this was superfluous and useless; and doubtless the rite itself was not so very necessary. But as prayers, when they are earnest, move the hands, our Prophet refers to that practice as useful. At the same time he teaches us that the chief thing ought not to be omitted, even to raise up the hearts to God: Let us, then, he says, raise up our hearts together with our hands to God; and he adds, to God who is in heaven: for it is necessary that men should rise up above the world, and to go out of themselves, so to speak, in order to come to God.

We now then understand the meaning of the Prophet, — that those who repent from the heart ought not to go before God, as though they were not guilty before his tribunal, but that on the contrary they ought to be penitent and humble, so that they may obtain pardon. He afterwards shews that the right way of praying is, when we not only perform the outward ceremonies, but when we open our hearts and raise them up as it were to heaven itself. It is, then, the right way of praying, when the inward feeling corresponds with the external posture. It follows, —

TSK: Lam 3:41

lift : Psa 25:1, Psa 86:4, Psa 143:6-8

with : Psa 28:2, Psa 63:4, Psa 141:2; 1Th 2:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lam 3:40-42

The prophet urges men to search out their faults and amend them.

Lam 3:40

And turn again to the Lord - Or, "and return to Yahweh."The prep. (to) in the Hebrew implies not half way, but the whole.

Lam 3:41

Literally, "Let us lift up our heart unto our hands unto God in heaven;"as if the heart first lifted up the hands, and then with them mounted up in prayer to God. In real prayer the outward expression is caused by the emotion stirring within.

Poole: Lam 3:41

Let us apply ourselves unto God by prayer, often expressed under this notion in Scripture from that gesture ordinarily used in prayer; and let us not do it in hypocrisy, but joining our hearts with our hands, praying seriously and fervently.

Haydock: Lam 3:41

Up. This posture "is the testimony of a soul naturally Christian." (Tertullian, Apol.) ---

Our heart must accompany our hands, 1 Timothy ii. 8. (Calmet)

Gill: Lam 3:41

Let us lift up our heart with our hands,.... Lifting up of the hands is a prayer gesture, and is put for prayer itself; see Psa 141:2; but the heart must go along with it, or it is of no avail; the soul must be lifted up to God; there must be an ascending of that unto him, in earnest desires after him; in affection and love to him; in faith and dependence on him; and in hope and expectation of good things from him, Psa 25:1; this is the way in which men return to God, even by prayer and supplication. The Targum is,

"let us lift up our hearts, and cast away rapine and prey out of our hands;''

and Jarchi and Abendana mention a Midrash, that paraphrases it,

"let us lift up our hearts in truth to God, as a man washes his hands in purity, and casts away all filthiness from them;''

see Heb 10:22;

unto God in the heavens; who has made them, and dwells in them; and therefore prayer must be directed to him, as being there; so our Lord taught his disciples to pray, Mat 6:9; and which is a very great encouragement to faith in prayer; when it is considered that God is the Maker and possessor of heaven and earth; and that our help is in and expected from him who made all these; and besides the saints have a High Priest, an Advocate with the Father there, to plead their cause for them; and many great and good things are there laid up for them.

Commentary -- Verse Notes / Footnotes

NET Notes: Lam 3:41

¹ tc The MT reads the singular noun לְבָבֵנוּ (lÿvavenu, “our heart”) but the ancient versions (LXX, Aramaic Targum, Latin Vulgate) and many medieval Hebrew mss read the plural noun לְבָבֵינוּ (lÿvavenu, “our hearts”). Hebrew regularly places plural pronouns on singular nouns used as a collective (135 times on the singular “heart” and only twice on the plural “hearts”). The plural “hearts” in any Hebrew construction is actually rather rare. The LXX renders similar Hebrew constructions (singular “heart” plus a plural pronoun) with the plural “hearts” about 1/3 of the time, therefore it cannot be considered evidence for the reading. The Vulgate may have been influenced by the LXX. Although a distributive sense is appropriate for a much higher percentage of passages using the plural “hearts” in the LXX, no clear reason for the differentiation in the LXX has emerged. Likely the singular Hebrew form is original but the meaning is best represented in English with the plural.

Geneva Bible: Lam 3:41

Let us lift up ^{( u )} our heart with [our] hands to God in the heavens.

^{( u )} That is, both hearts and hands: for else to lift up the hands is but hypocrisy.

Commentary -- Verse Range Notes

TSK Synopsis: Lam 3:1-66

1 The prophet bewails his own calamities.

22 By the mercies of God, he nourishes his hope.

37 He acknowledges God's justice.

55 He prays for deliverance,

64 and vengeance on his enemies.

MHCC: Lam 3:37-41

While there is life there is hope; and instead of complaining that things are bad, we should encourage ourselves with the hope they will be better. We are sinful men, and what we complain of, is far less than our sins deserve. We should complain to God, and not of him. We are apt, in times of calamity, to reflect on other people's ways, and blame them; but our duty is to search and try our own ways, that we may turn from evil to God. Our hearts must go with our prayers. If inward impressions do not answer to outward expressions, we mock God, and deceive ourselves.

Matthew Henry: Lam 3:37-41

That we may be entitled to the comforts administered to the afflicted in the foregoing verses, and may taste the sweetness of them, we have here the duties of an afflicted state prescribed to us, in the performance of which we may expect those comforts.

I. We must see and acknowledge the hand of God in all the calamities that befal us at any time, whether personal or public, Lam 3:37, Lam 3:38. This is here laid down as a great truth, which will help to quiet our spirits under our afflictions and to sanctify them to us. 1. That, whatever men's actions are, it is God that overrules them: Who is he that saith, and it cometh to pass (that designs a thing and bring his designs to effect), if the Lord commandeth it not? Men can do nothing but according to the counsel of God, nor have any power or success but what is given them from above. A man's heart devises his way; he projects and purposes; he says that he will do so and so (Jam 4:13); but the Lord directs his steps far otherwise than he designed them, and what he contrived and expected does not come to pass, unless it be what God's hand and his counsel had determined before to be done, Pro 16:9; Jer 10:23. The Chaldeans said that they would destroy Jerusalem, and it came to pass, not because they said it, but because God commanded it and commissioned them to do it. Note, Men are but tools which the great God makes use of, and manages as he pleases, in the government of this lower world; and they cannot accomplish any of their designs without him. 2. That, whatever men's lot is, it is God that orders it: Out of the mouth of the Most High do not evil and good proceed? Yes, certainly they do; and it is more emphatically expressed in the original: Do not this evil, and this good, proceed out of the mouth of the Most High? Is it not what he has ordained and appointed for us? Yes, certainly it is; and for the reconciling of us to our own afflictions, whatever they be, this general truth must thus be particularly applied. This comfort I receive from the hand of God, and shall I not receive that evil also? so Job argues, Lam 2:10. Are we healthful or sickly, rich or poor? Do we succeed in our designs, or are we crossed in them? It is all what God orders; every man's judgment proceeds from him. The Lord gave, and the Lord has taken away; he forms the light and creates the darkness, as he did at first. Note, All the events of divine Providence are the products of a divine counsel; whatever is done God has the directing of it, and the works of his hands agree with the words of his mouth; he speaks, and it is done, so easily, so effectually are all his purposes fulfilled.

II. We must not quarrel with God for any affliction that he lays upon us at any time (Lam 3:39): Wherefore does a living man complain? The prophet here seems to check himself for the complaint he had made in the former part of the chapter, wherein he seemed to reflect upon God as unkind and severe. "Do I well to be angry? Why do I fret thus?"Those who in their haste have chidden with God must, in the reflection, chide themselves for it. From the doctrine of God's sovereign and universal providence, which he had asserted in the verses before, he draws this inference, Wherefore does a living man complain? What God does we must not open our mouths against, Psa 39:9. Those that blame their lot reproach him that allotted it to them. The sufferers in the captivity must submit to the will of God in all their sufferings. Note, Though we may pour out our complaints before God, we must never exhibit any complaints against God. What! Shall a living man complain, a man for the punishment of his sins? The reasons here urged are very cogent. 1. We are men; let us herein show ourselves men. Shall a man complain? And again, a man! We are men, and not brutes, reasonable creatures, who should act with reason, who should look upward and look forward, and both ways may fetch considerations enough to silence our complaints. We are men, and not children that cry for every thing that hurts them. We are men, and not gods, subjects, not lords; we are not our own masters, not our own carvers; we are bound and must obey, must submit. We are men, and not angels, and therefore cannot expect to be free from troubles as they are; we are not inhabitants of that world where there is no sorrow, but this where there is nothing but sorrow. We are men, and not devils, are not in that deplorable, helpless, hopeless, state that they are in, but have something to comfort ourselves with which they have not. 2. We are living men. Through the good hand of our God upon us we are alive yet, though dying daily; and shall a living man complain? No; he has more reason to be thankful for life than to complain of any of the burdens and calamities of life. Our lives are frail and forfeited, and yet we are alive; now the living, the living, they should praise, and not complain (Isa 38:19); while there is life there is hope, and therefore, instead of complaining that things are bad, we should encourage ourselves with the hope that they will be better. 3. We are sinful men, and that which we complain of is the just punishment of our sins; nay, it is far less than our iniquities have deserved. We have little reason to complain of our trouble, for it is our own doing; we may thank ourselves. Our own wickedness corrects us, Pro 19:3. We have no reason to quarrel with God, for he is righteous in it; he is the governor of the world, and it is necessary that he should maintain the honour of his government by chastising the disobedient. Are we suffering for our sins? Then let us not complain; for we have other work to do; instead of repining, we must be repenting; and, as an evidence that God is reconciled to us, we must be endeavouring to reconcile ourselves to his holy will. Are we punished for our sins? It is our wisdom then to submit, and to kiss the rod; for, if we still walk contrary to God, he will punish us yet seven times more; for when he judges he will overcome. But, if we accommodate ourselves to him, though we be chastened of the Lord we shall not be condemned with the world.

III. We must set ourselves to answer God's intention in afflicting us, which is to bring sin to our remembrance, and to bring us home to himself, Lam 3:40. These are the two things which our afflictions should put us upon. 1. A serious consideration of ourselves and a reflection upon our past lives. Let us search and try our ways, search what they have been, and then try whether they have been right and good or no; search as for a malefactor in disguise, that flees and hides himself, and then try whether guilty or not guilty. Let conscience be employed both to search and to try, and let it have leave to deal faithfully, to accomplish a diligent search and to make an impartial trial. Let us try our ways, that by them we may try ourselves, for we are to judge of our state not by our faint wishes, but by our steps, not by one particular step, but by our ways, the ends we aim at, the rules we go by, and the agreeableness of the temper of our minds and the tenour of our lives to those ends and those rules. When we are in affliction it is seasonable to consider our ways (Hag 1:5), that what is amiss may be repented of and amended for the future, and so we may answer the intention of the affliction. We are apt, in times of public calamity, to reflect upon other people's ways, and lay blame upon them; whereas our business is to search and try our own ways. We have work enough to do at home; we must each of us say, "What have I done? What have I contributed to the public flames?"that we may each of us mend one, and then we should all be mended. 2. A sincere conversion to God: "Let us turn again to the Lord, to him who is turned against us and whom we have turned from; to him let us turn by repentance and reformation, as to our owner and ruler. We have been with him, and it has never been well with us since we forsook him; let us therefore now turn again to him."This must accompany the former and be the fruit of it; therefore we must search and try our ways, that we may turn from the evil of them to God. This was the method David took. Psa 119:59, I thought on my ways, and turned my feet unto thy testimonies.

IV. We must offer up ourselves to God, and our best affections and services, in the flames of devotion, Lam 3:41. When we are in affliction, 1. We must look up to God as a God in the heavens, infinitely above us, and who has an incontestable dominion over us; for the heavens do rule, and are therefore not to be quarrelled with, but submitted to. 2. We must pray to him, with a believing expectation to receive mercy from him; for that is implied in our lifting up our hands to him (a gesture commonly used in prayer and sometimes put for it, as Psa 141:2, Let the lifting up of my hands be as the evening sacrifice ); it signifies our requesting mercy from him and our readiness to receive that mercy. (3.) Our hearts must go along with our prayers. We must lift up our hearts with our hands, as we must pour out our souls with our words. it is the heart that God looks at in that and every other service; for what will a sacrifice without a heart avail? If inward impressions be not in some measure answerable to outward expressions, we do but mock God and deceive ourselves. Praying is lifting up the soul to God (Psa 25:1) as to our Father in heaven; and the soul that hopes to be with God in heaven for ever will thus, by frequent acts of devotion, be still learning the way thither and pressing forward in that way.

Keil-Delitzsch: Lam 3:40-42

Confession of sins, and complaint against the cruelty of enemies, as well as over the deep misery into which all the people have sunk. Lam 3:40-42. The acknowledgment of guilt implies to prayer, to which also there is a summons in Lam 3:40, Lam 3:41. The transitional idea is not, "Instead of grumbling in a sinful spirit, let us rather examine our conduct" (Thenius); for the summons to examine one's conduct is thereby placed in contrast with Lam 3:39, and the thought, "let every one mourn over his own sins," transformed into a prohibition of sinful complaint. The real transition link is given by Rosenmüller: quum mala nostra a peccatis nostris oriantur, culpas nostras et scrutemur et corrigamus . The searching of our ways, i.e., of our conduct, if it be entered on in an earnest spirit, must end in a return to the Lord, from whom we have departed. It is self-evident that עד יהוה does not stand for אל יי , but means as far as (even to) Jahveh, and indicates thorough conversion - no standing half-way. The lifting up of the heart to the hands, also, - not merely of the hands to God, - expresses earnest prayer, that comes from the heart. אל־כּפּים , to the hands (that are raised towards heaven). "To God in heaven," where His almighty throne is placed (Psa 2:4), that He may look down from thence (Lam 3:59) and send help. With Lam 3:42 begins the prayer, as is shown by the direct address to God in the second member. There is no need, however, on this account, for supplying לאמר before the first member; the command to pray is immediately followed by prayer, beginning with the confession of sins, and the recognition of God's chastisement; cf. Psa 106:6; Dan 9:5. נחנוּ is contrasted with אתּה . "Thou hast not pardoned," because Thy justice must inflict punishment.

Constable: Lam 3:1-66

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

As mentioned previously, this lament is an acrostic in triplets; the same succeeding Hebrew consonant begins three verses instead of just one, as in the previous chapters. The verses are about one third as long as most of those in the first two chapters.

This chapter differs from the others in this book in that it contains a first-person narrative of the prophet's reactions to the sufferings he endured as the Lord's faithful servant. It is similar to the "confessions" sections in the Book of Jeremiah in that the prophet opened up and let the reader into his heart and mind.

"Jeremiah proposes his own experience under afflictions, as an example as to how the Jews should behave under theirs, so as to have hope of a restoration; hence the change from singular to plural (vv. 22, 40-47)."³¹

Faithful servants of the Lord of all ages can identify with many of the prophet's sentiments expressed here.

"Chapter 3 is the heart of Jeremiah's short book. This chapter gives the book a positive framework around which the other chapters revolve. The black velvet of sin and suffering in chapters 1-2 and 4-5 serves as a fitting backdrop to display the sparkling brilliance of God's loyal love in chapter 3."³²

In parts of this chapter, Jeremiah spoke for the people of Jerusalem and Judah as well as for himself (e.g., vv. 22, 40-47).

"He speaks as a representative Israelite, facing the dark and baffling ways of Providence."³³

"In many respects this elegy crystallizes the basic themes of Lamentations, and as a fore-shadowing of the passion of Jesus Christ has definite affinities with Isaiah 53 and Psalm 22."³⁴

Constable: Lam 3:41-66

C. Jeremiah's prayer 3:41-66

The following section of the lament falls into two parts marked by Jeremiah's use of the plural (vv. 41-47) and singular personal pronouns (vv. 48-66). In the first part he called on the Judahites to confess their sins to God. In the second part he recalled God's past deliverance in answer to prayer, which motivated him to ask God to judge his enemies. In both sections the prophet modeled proper behavior for his people.

3:41 Jeremiah lifted up his heart as well as his hands to God in heaven; his praying was heartfelt, not just formal.

3:42 He and his people had transgressed the covenant and had rebelled against the Lord, and He had not pardoned their sin but allowed them to experience judgment.

3:43 The Lord had become angry over the sins of His people and had pursued them in judgment slaying them without stinting.

3:44 The Lord had blocked Himself off from His people, as a cloud blocks the heavens, so their prayers would not affect Him.

3:45-46 The Lord had made the Judahites as scum (Heb. sehi), namely, rejected as unfit for use.⁴⁵ This is how the other nations regarded them. Judah's enemies had also spoken against her (cf. 2:16).

3:47 The results of God's judgment for the Judahites had been panic. They had stumbled into pits that snared them. Devastation and destruction had become their allotment.

3:48-51 Jeremiah wept profusely and unremittingly because of the destruction that the Judahites had experienced (cf. Jer. 9:1; 14:17). He would do this until the Lord acknowledged the plight of His people by sending them some relief. What Jeremiah saw of the devastation of Jerusalem pained him greatly. Here "the daughters of my city" may refer to the dependent villages round about Jerusalem that the foe also took.⁴⁶

3:52 The prophet's enemies had pursued him mercilessly, as hunters track a bird.

3:53-54 They silenced him by placing him in a pit and covering its mouth with a large stone (cf. Jer. 38:1-6). He thought he would drown because of the water that engulfed him.

3:55-56 Jeremiah prayed to the Lord out of his desperate condition (cf. Ps. 88:7, 14; 130:1; Jon. 2:1). He believed the Lord had heard his prayer, and he begged that the Lord would pay attention to his petition and grant him deliverance.

3:57-58 In the past the Lord had heeded Jeremiah's prayers and had given him hope. The Lord had come to his rescue and had redeemed (delivered) him from destruction (cf. Lev. 25:25-28, 47-54; Ruth 4:1-12).

"No greater testimony can a sinner offer to God than to say, in thanksgiving, Thou hast redeemed my life' (3:58)."⁴⁷

3:59-61 Jeremiah knew that Yahweh had seen his affliction. He asked that He would judge him knowing that the Lord would be fair.

"Perhaps because of their status as the Chosen People the Jews were always sensitive to abuse and injury inflicted from outside, whatever the source. Consequently they found it impossible to overlook these hostile acts, with the result that the imprecations which they hurled at their enemies, while typical of such Near Eastern utterances, seem to possess an unexpected and unusual degree of vindictiveness (cf. Ps. 137:9)."⁴⁸

3:62-63 The prophet's enemies plotted against him constantly. But he called on God to witness all that his enemies were doing and how they had mocked him.

3:64-65 Jeremiah believed that the Lord would pay his enemies back as they deserved (cf. Ps. 28:4; 2 Cor. 3:15). He would harden their hearts and so bring judgment on them.

3:66 The Lord would pursue them anywhere they might go and destroy them in His anger. The Lord did this to Jeremiah's enemies when the city fell to the Babylonians (cf. Jer. 39:4-7; 52:7-11, 24-27).

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 3 (Chapter Introduction)

Overview

Lam 3:1, The prophet bewails his own calamities; Lam 3:22, By the mercies of God, he nourishes his hope; Lam 3:37, He acknowledges God’s justice; Lam 3:55, He prays for deliverance, Lam 3:64. and vengeance on his enemies.

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 3 (Chapter Introduction)

CHAPTER 3

The faithful bewail their misery and contempt, Lam 3:1-21 . They nourish their hope by consideration of the justice, providence, and mercies of God, Lam 3:22-38 . They stir up themselves to repentance, patience, prayers, and confidence of deliverance for themselves, and Divine vengeance on their enemies, Lam 3:39-66 .

Some understand this of the prophet, some of the people, who were before set out under the notion of a woman, a daughter, here of a man.

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 3 (Chapter Introduction)

The faithful lament their calamities, and hope in God's mercies.

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 3 (Chapter Introduction)

The scope of this chapter is the same with that of the two foregoing chapters, but the composition is somewhat different; that was in long verse, this is in short, another kind of metre; that was in single alphabets, this is in a treble one. Here is, I. A sad complaint of God's displeasure and the fruits of it (v. 1-20). II. Words of comfort to God's people when they are in trouble and distress (v. 21-36). III. Duty prescribed in this afflicted state (Lam 3:37-41). IV. The complaint renewed (Lam 3:42-54). V. Encouragement taken to hope in God, and continue waiting for his salvation, with an appeal to his justice against the persecutors of the church (Lam 3:55-66). Some make all this to be spoken by the prophet himself when he was imprisoned and persecuted; but it seems rather to be spoken in the person of the church now in captivity and in a manner desolate, and in the desolations of which the prophet did in a particular manner interest himself. But the complaints here are somewhat more general than those in the foregoing chapter, being accommodated to the case as well of particular persons as of the public, and intended for the use of the closet rather than of the solemn assembly. Some think Jeremiah makes these complaints, not only as an intercessor for Israel, but as a type of Christ, who was thought by some to be Jeremiah the weeping prophet, because he was much in tears (Mat 16:14) and to him many of the passages here may be applied.

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 3 (Chapter Introduction)

INTRODUCTION TO LAMENTATIONS 3

This chapter is a complaint and lamentation like the former, and on the same subject, only the prophet mixes his own afflictions and distresses with the public calamities; or else he represents the church in her complaints; and some have thought him to be a type of Christ throughout the whole; to whom various things may be applied. It is indeed written in a different form from the other chapters, in another sort of metre; and though in an alphabetical manner as the rest, yet with this difference, that three verses together begin with the same letter; so that the alphabet is gone through three times in it. Here is first a complaint of the afflictions of the prophet, and of the people, expressed by a rod, by darkness, by wormwood and gall, and many other things; and especially by the Lord's appearing against them as an enemy, in a most severe and terrible manner; shutting out their prayer; being as a bear and lion to them; and giving them up to the cruelty and scorn of their enemies, Lam 3:1; then follows some comfort taken by them, from the mercy, faithfulness, and goodness of God; from the usefulness of patience in bearing afflictions; and from the end of God in laying them upon men; and from the providence of God, by which all things are ordered, Lam 3:22; wherefore, instead of complaining, it would be better, it is suggested, to attend to the duties of examination of their ways, and of repentance, and of prayer, Lam 3:39; and a particular prayer is directed to, in which confession of sin is made, and their miseries deplored, by reason of the hidings of God's face, and the insults of their enemies, Lam 3:42; and then the prophet expresses his sympathy with his people under affliction, and declares what he himself met with from his enemies, Lam 3:48; and relates bow he called upon the Lord, and he heard and delivered him, Lam 3:55; and concludes with a request that he would judge his cause, and avenge him on enemies, Lam 3:59.