Seventh-day Adventist Bible CommentaryLamentations 1

The LAMENTATIONS of Jeremiah INTRODUCTION 1. Title. The first word of the book of Lamentations in Hebrew is ’ekah, “how!” This word is used in the Hebrew Bible as the name of the book. The Talmud indicates that the ancient Jews also knew the book by the name Qinoth, “Lamentations,” and this title was translated by the LXX as Thrēnoi. The Latin Vulgate took over the Greek title and amplified it with a statement of the traditional authorship of the book, Threni, id est Lamentationes Jeremiae Prophetae, “Threni, that is the Lamentations of Jeremiah the Prophet.” Thus was developed the title of the book as it stands in the English Bible, “The Lamentations of Jeremiah.” 2. Authorship. Both Jews and Christians from ancient times have considered the Lamentations to be the work of the prophet Jeremiah. The earliest testimony to this is contained in the opening words of the book as it stands in the LXX: “And it came to pass, after Israel was taken captive, and Jerusalem made desolate, that Jeremias sat weeping, and lamented with this lamentation over Jerusalem, and said, …” Although there is no evidence that this statement ever stood in the Hebrew text, it does indicate the belief of a segment of the Jews at least as early as the 2d century B.C. Later testimonies to Jeremiah’s authorship are found in the Talmud, the Targums, and the writings of the great Christian Hebrew scholar Jerome, who translated the Bible into Latin about A.D. 400. In modern times critical scholars have doubted that Jeremiah was the author. Their arguments have been based on the fact that nowhere does the Hebrew Bible specifically state that Jeremiah wrote Lamentations, and that although the prophecy bearing his name is found in the second section of the Hebrew Bible, known as the Prophets, Lamentations is separated from it and appears in the third section, the Writings (see Vol. I, p. 37). Critics have also pointed to certain passages which they feel do not fit the character of Jeremiah as revealed in his other writings (Lam. 1:21; 2:9; 3:59–66; 4:17, 20). However, none of these arguments are conclusive. Scholars, both critical and conservative, are united in the belief that Lamentations was written in the days of Jeremiah. There are, moreover, several striking parallels of phraseology and subject matter between Jeremiah’s prophecy and the Lamentations, which point to him as author. In view of the lack of definitive evidence that he was not the author, there is no reason to disregard the ancient belief of the Jews that Jeremiah wrote the Lamentations (see PK 461–463). 3. Historical setting. The historical setting of the book of Lamentations is in the final days of the kingdom of Judah, particularly the destruction of Jerusalem, with all its attendant evils, both during and after the final siege of the city. After the death of good king Josiah the political, social, and religious situation deteriorated rapidly under the successive reigns of Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah (for a complete discussion of this period, see pp. 346–348). The people of Jerusalem suffered the most intense hardships during the final siege of the city, 588–586 B.C. Practically the whole population of Judah was swept away by successive waves of Babylonian conquest and captivity (for the three principal stages of the Captivity, 605–586 B.C., see Vol. III, pp. 90, 91). Only the poorest of the land were left, scattered throughout the near-empty cities and countryside. Little wonder that the book of Lamentations pours forth the mournful tones of distress and sorrow.

4. Theme. More than a century before the fall of Jerusalem the prophet Micah had foretold its destruction, because the leaders of Judah “build up Zion with blood, and Jerusalem with iniquity” (Micah 3:10). For 40 years Jeremiah urged the people of Judah to repent; he sought to strengthen the hands of Josiah and his sons toward just government at home and a wise and honest policy abroad; and above all, he warned Judah of the certainty of destruction to come if she persisted in her evil ways. The Lamentations are the climax of these prophecies. They testify to the sure fulfillment of God’s promised judgments. Yet their message is not without hope. Through the picture of desolation runs a thread of expectation that the Lord will forgive and relieve the sufferings of His people. In the final chapter this hope swells into a prayer: “Turn thou us unto thee, O Lord, and we shall be turned; renew our days as of old” (Lam. 5:21). The literary structure of Lamentations reflects its theme. The book is made up of five poems, corresponding to the five chapters in our modern printed Bibles. The first four of these are written in a meter typical of the Hebrew qinah, or elegy (see Vol. III, p. 27). While the elegiac meter is often lost in translation, it does show through frequently in the English of Lamentations, as in the following example: “Judah is gone into captivity because of affliction, and because of great servitude: She dwelleth among the heathen, she findeth no rest: All her persecutors overtook her between the straits” (Lam. 1:3). The fifth poem, which is a prayer rather than an elegy, is written in the usual Hebrew poetic meter, each of the two halves of a verse having four stress accents. See also Vol. III pp. 19, 27. 5. Outline. 1. The Sad Condition of Once-proud Jerusalem, 1:1–22. A. The lamentable state of the city, 1:1–11. B. The wail of the city over her own condition, 1:12–17. C. The confession and prayer of the city, 1:18–22. II. The Judgments of God Upon Wicked Jerusalem, 2:1–22. A. War, siege, and destruction, 2:1–13. B. Captivity and distress, 2:14–22. III. Hope Amid Afflictions, 3:1–66. A. The people despair because of their afflictions, 3:1–20. B. The people turn in hope to God, 3:21–41. C. A further description of God’s judgments, 3:42–54. D. A prayer recognizing God’s mercies, 3:55–63. E. A prayer for God to punish the enemies of His people, 3:64–66. IV. Judgments Upon the People of Judah as a Result of Their Sins, 4:1–22. A. The appalling calamities that have come upon the people, 4:1–12. B. The iniquity of prophets and priests, 4:13–16. C. The downfall of the kingdom of Judah, 4:17–20. D. Judgment prophesied on Edom, Lam 4:21, 22. V. A Prayer for Restoration to God’s Favor, 5:1–22. A. The pitiful plight of the people after the fall of Jerusalem, 5:1–18. B. Recognition that only God can restore, 5:19–22.

How. Heb. ’ekah. An exclamation frequently used to open a Hebrew elegy (Lam. 2:1; 4:1, 2; Isa. 1:21). ’Ekah was taken as the title of the book in the Hebrew Bible (see p. 543). This chapter, like chs. 2; 3; and 4, is an acrostic poem (see Vol. III, p. 625). Each verse begins with a different Hebrew letter, arranged in alphabetical order. Sit solitary. Jerusalem, deserted and ruined, presents a woeful contrast to the once- thriving capital, famous for its architectural beauty and strategic strength. The same figure, a woman sitting forlorn and dejected, is employed in a victory medal issued by the Roman conqueror Titus, who captured Jerusalem in A.D. 70 and destroyed the Temple. This medal depicts a woman weeping beneath a palm tree, below which is the inscription, Judaea capta, “Judea captured.” Become as a widow. Jerusalem is bereaved of her people (see on Jer. 4:25). She is also a widow in that the Lord is no longer her husband. Jewish commentators stress the word “as”: she is only temporarily a widow, inasmuch as the Lord has forsaken her but “for a small moment” (Isa. 54:6, 7). Tributary. Heb. mas, “forced service,” or “a person levied to forced service.” The word seems to involve servitude as well as taxation. It is used in connection with the Egyptian taskmasters (Ex. 1:11).

All her lovers. The nations surrounding Judah with whom she made defensive alliances against the Babylonians (see Lam. 1:19; see on Jer. 4:30). None to comfort her. This wail recurs repeatedly throughout the lament (vs. 9, 17, 21). Although the context indicates that this expression applies primarily to Judah’s rejection by her neighbors, it also reflects the nation’s temporary rejection by God. Dealt treacherously. When the Babylonians appeared in Judah, her neighbors, who had encouraged her to join in rebellion against Babylon (see on Jer. 27:3), deserted her, and some even joined in spoiling her (2 Kings 24:2; Ps. 137:7; Obadiah 10–13). The point of this verse is that Judah has committed spiritual adultery by seeking alliances with her heathen neighbors, rather than obeying God and depending on Him for safety. When the crisis came, her lovers turned against her, and she is now spurned by all, and a captive.

Dwelleth among the heathen. Or, “sits among the Gentiles.” The parallel between Jerusalem’s desolation and her people’s loneliness in exile is strengthened by the use of the same word here as in v. 1: there the city sits solitary; here her people sit among the Gentiles. Findeth no rest. A fulfillment of Deut. 28:65. The Heb. manoach, here translated “rest,” may refer to a resting place (Gen. 8:9; Isa. 34:14), to rest for the soul (Ps. 116:7), or to security in marriage (Ruth 3:1). In this last sense, especially, it seems to fit here; in searching for safety, Judah went after wicked lovers, who deserted her. Now in her punishment, there is no conjugal security for her (see on Lam. 1:1). Straits. Or, “distresses.”

The ways of Zion. Or, “the roads of Zion.” Jerusalem lay at the convergence of four main roads: one from Jericho in the Jordan valley, one from Joppa on the Mediterranean, one from Hebron on the south, and one that followed the ridge of the hill country from Samaria on the north. These, with all the minor routes leading in from surrounding villages, had once been crowded with pilgrims at the times of the great annual feasts. Now they are deserted. Solemn feasts. Jeremiah was doubtless present in 622 B.C. at the greatest Passover service Jerusalem had ever seen (2 Kings 23:21–23). Such memories make the present desolation seem even more bitter. Her gates. Probably a reference to the space just inside the gates that served as a public meeting place for trade and governmental transactions (see Deut. 21:19; Ruth 4:1, 11; 2 Sam. 19:8; 1 Kings 22:10; Amos 5:12, 15; see on Gen. 19:1; Joshua 8:29). All the daily commerce of the great city has ceased. Virgins. Heb. bethuloth (see on Isa. 7:14).

Chief. Or, “head.” A fulfillment of Deut. 28:44. The Lord hath afflicted. The prophet recognizes that God’s hand is in Jerusalem’s present condition. This is entirely in harmony with Jeremiah’s prophecies before the Captivity (Jer. 26:4–6; 32:28–35). Transgressions. Heb. pesha‘im, “rebellions,” “revolts,” or “transgressions,” that is, sins committed willfully (see Jer. 2:8; Lam. 3:42). For such sins there was no specific sacrifice provided in the sanctuary service. Yet there was still hope for ultimate salvation; the sanctuary service was not entirely without provision for such iniquity, as “transgressions” (pesha‘im) are listed among those sins brought out of the sanctuary on the Day of Atonement (Lev. 16:21). Christ “was wounded for our transgressions” (Isa. 53:5).

Without strength. Probably a reference to the way in which Zedekiah and his court were captured by the Babylonians (Jer. 39:4, 5).

When her people fell. Since this clause immediately follows the major metrical pause marking the middle of the verse in the Hebrew Bible (see p. 544), it properly belongs to the latter half of the verse rather than to the first half. Sabbaths. Heb. mishbathim. This word occurs only here in the OT, hence its exact meaning is uncertain. The noun mishbath is derived from the verb shabath, “to cease,” “to rest,” from which the noun shabbath, “sabbath,” is also derived. Therefore many translators have considered mishbath as synonymous with the related word shabbath. Jewish tradition also recognizes this interpretation (Midrash Rabbah, Lamentations, sec. 34). Recent translators have preferred to go closer to the root meaning of the verb shabath, and consider mishbath to mean “cessation,” etc. Mishbath is also closely related to the noun shebeth, “inaction [caused by sickness].” As there is evidence that before the fall of Jerusalem the Jews were not keeping the Sabbath (Jer. 17:19–27), it would seem that her enemies would hardly now mock at her for her Sabbaths unless at her belated attention to it. The reference is here perhaps more broadly to the mocking at the downfall (see RSV) and general desolation of Judah.

Is removed. Literally, “is an excretion,” or “is become impure.” The phrase implies here both ceremonial and moral uncleanness (2 Chron. 29:5; Ezra 9:11). Cleansing from such defilement is promised those who desire it (Zech. 13:1). Nakedness. It was customary for conquerors to humiliate their captives by marching them naked into exile (see Isa. 20:4; 47:2, 3; Jer. 13:22, 26; Eze. 23:29; Nahum 3:5). In 1878 at Balawât in Assyria discovery was made of several bronze door panels depicting the conquests of Shalmaneser III (859–824 B.C.). Lines of captives are shown; the men are without clothing, while the women are forced to hold open the fronts of their skirts as they march. Doubtless Jeremiah saw the people of Judah thus humiliated, and from this experience he draws an illustration of how the iniquity of the nation is now made visible to all.

Remembereth not. Or, “she considered not.” No comforter. See on v. 2. Behold my affliction. The city herself is depicted as breaking into a wail and joining the lament of the prophet.

Spread out his hand. Evidently, to seize and to control. Heathen entered. The Ammonites and Moabites were not even to enter the congregation (Deut. 23:3, 4); now they, with other Gentiles, have defiled the holy places (see 2 Kings 24:2; Ps. 74; 79) from which even a Jew who was not a priest was excluded.

Bread. Heb. lechem. This word, while used specifically of bread, often has the general sense of “food” (1 Kings 5:11; Ps. 136:25). Meat. Heb. ’okel, “food,” that is, anything to eat. Relieve the soul. Literally, “cause the soul to return,” that is, “refresh life.” “Soul,” Heb. nephesh, is used here in its more basic sense of “life” (see on 1 Kings 17:21; Ps. 16:10). See, O Lord. Here again Jerusalem is depicted as speaking (see on v. 9), and continues as the speaker (except for v. 17) to the end of the chapter.

Is it nothing to you? Literally, “not to you.” This may be translated as a question or as a statement, “It is nothing to you.” The Talmud interprets the passage as a warning, “Let it not come unto you!” Sorrow. Heb. mak’ob, “pain.”

From above. That is, from heaven. My bones. This same expression is often used in the sense of the “very self” (see Gen. 7:13, “in the selfsame day”). The destruction is so complete that it is as if fire from heaven had struck the very heart of Jerusalem (see Isa. 31:9). Turned me back. Literally, “caused me to return.” The prophet makes a forceful play on words: he uses the same Hebrew word (see on v. 11) to describe the refreshing of physical life that the people vainly sought; now here, instead of their lives being “caused to return,” they themselves are “caused to turn back” by God from the paths of sin. Faint. Literally, “sick.” Note the three judgments: fire, a net, and sickness.

Yoke. The prophet’s intent is to show that Jerusalem now realizes that her transgressions (see on v. 5) are the direct cause of her punishment—her sins are a yoke about her neck. God had once broken the yoke of servitude for His people (Jer. 2:20), but

they in turn had broken His yoke of service (Jer. 5:5; see Ps. 2:3). Now they receive another yoke of servitude (see Jer. 27:2; 28:14; 30:8).

Midst of me. The mighty men of Judah did not perish on the battlefield, but rather while fighting defensively within the city, or while seeking to flee the country. Assembly. A startling contrast to the thought expressed in v. 4. There none come to the religious assemblies, but here God has brought, instead, a great assembly of Jerusalem’s enemies against her. Virgin. Jerusalem had been considered impregnable and inviolate (Lam. 4:12; see Jer. 18:13). A parallel passage to Lam. 1:15, 16, and incidentally a testimony to Jeremiah’s authorship of Lamentations, is Jer. 14:17. Winepress. A symbol of God’s wrath (Isa. 63:3; Joel 3:13; Rev. 14:19; 19:15).

Relieve my soul. See on v. 11. Whereas the people of Jerusalem vainly sought physical nourishment during the final siege, now they realize their need of the greater spiritual food.

Zion. Parenthetically the prophet breaks into the lament of the city, emphasizing her rejection by adding his testimony. Spreadeth forth. Evidently in supplication (see Ex. 9:29; 1 Kings 8:38). His adversaries. A reference to the neighboring nations who turned against Judah when she expected their help against the Babylonians (see on v. 2). Menstruous woman. The broader implication of the figure is of an outcast, of something rejected as filthy and abominable, as Jerusalem now is for her sins (see on v. 8).

The Lord is righteous. An emphatic contrast to the abominable condition of Jerusalem. Here the poem rises above the lament over Jerusalem and recognizes the justice of God in all His dealings with the city. Thus the lament is uttered, not in the attitude of self-pity, but rather to show the bitter remorse that comes to one who realizes the vastness of his own failure in the sight of a righteous God. There can be no question of God’s righteousness. Whatever He does is right, for He is the standard of righteousness (see Job 38–41; Rom. 9:20). His commandment. Literally, “his mouth.” The expression, “the mouth” of the Lord, is used to mean “the utterance,” or “the order,” of the Lord, that is, all the instruction that comes from Him. Sorrow. See on v. 12.

Lovers. See on vs. 2, 17. In the city. The priests and elders did not die in defense of the Temple or in the execution of their offices, but while they were going about the most elemental act of seeking food to preserve their lives (see on v. 15). Meat. Heb. ’okel, “food” (see on v. 11). Relieve their souls. See on v. 11.

My bowels. A characteristic Hebrew expression indicating strong emotion (see on Jer. 4:19). Grievously rebelled. That is, “I have surely rebelled.” The city is portrayed as breaking down completely and making a full and abject confession of her sins. The sword bereaveth. A recognition of the fulfillment of Jer. 15:7 (see Deut. 32:25).

Thou hast done it. Judah’s enemies seem particularly pleased that it is her own God, who in times past delivered her so marvelously from her enemies, who has allowed destruction to come upon her. Thou wilt bring the day. Literally, “thou hast brought.” So certain is the prophet that God’s judgments will ultimately fall also on the wicked nations who now oppress Judah, that he places his statement in the Hebrew perfect tense, indicating completed action. The fact that God used the heathen to punish Judah in no way implied that those nations were innocent of even greater sins (see ch. 5:11). The surety with which the promised punishment came to Judah only made more inevitable the fulfillment of the prophesied judgments on her neighbors (see Jer. 25:17–26; Hab. 1:5–17; 2:1–8; see on Jer. 25:12).

Come before thee. That is, in judgment. Faint. Literally, “sick,” or “sickly.”