Lamentations

Lessons from the Book of Lamentations:

Warren Wiersbe provides this list of 8 lessons from Lamentations for today’s Christians:

1.      Privilege brings responsibility, and responsibility involves accountability.

2.      God is longsuffering, but there comes a time when He must chasten His people.

3.      When the blessings He gives are taken for granted and used selfishly, He takes those blessings from us.  To enjoy the gifts but ignore the Giver is idolatry.

4.      God is always faithful to the terms of His covenant, either to bless because we have obeyed, or to chasten because we have not.

5.      When parents sin, the children also suffer.

6.      When spiritual leaders refuse to hear and obey God’s Word, they lead their followers into sin and judgment.

7.      It’s possible to declare God’s Word faithfully and never see the Lord change the hearts of sinners.  Jeremiah was faithful for over forty years, yet the nation became more and more wicked.

8.      Jeremiah was a man with a broken heart, a man who suffered much; yet he was rewarded by being identified with Jesus (Matt. 16:13-14).  Jeremiah’s ministry may not have been ‘successful’ as we measure success, but his character became more and more Christ like, ‘conformed to the image of His Son’ (Rom. 8:29).”  Warren Wiersbe

The New American Commentary provided the following of what Lamentations teaches us:

(1) The wickedness of any people will eventually result in the disintegration of that society;
(2) we should never take God’s past blessings as assurance that they will continue when we continue in sin;
(3) our nation and our churches are subject to God’s judgment when they are no longer faithful;
(4) God fulfills his word;
(5) though many solutions for human suffering have been proposed, ultimately the only satisfactory way to deal with it is through deep and abiding faith in God in spite of the circumstances.

Source Material and quoted paragraphs extracted from the following three commentaries:

1 – New American Commentary

2 – The Expositor’s Bible Commentary

3 – The Baker Illustrated Commentary

Lam. 1:1-22 – The Misery and Desolation of Jerusalem

V.1&2 -“She weeps at night” expresses the unending grief of the city, the result of foolishly relying on human support rather than on the Lord.

 V.5 – Judah’s enemies are now their ‘masters’ because the Lord brought ‘grief’ on Judah as a punishment for its sins. 
V.8 –  The people now recognize their sins and turn away in shame.
V.9 – Jerusalem was indifferent to its covenant responsibility to reflect the holiness of God in daily living.

V.13 – The horrors of the siege are expressed graphically by use of figures of fire, a net, and sickness within the city.
V.15 – rejected:  The meaning, however, is essentially the same: the Lord was no longer supporting his people in their struggle against the enemy.   This is a solid reminder that God’s people  are not exempt from punishment when they sin.

V.16 – “My eyes overflow with tars”  –  Grief is always intensified when it seems as though no one cares.

V.17 – Sin is frequently compared in the OT to something that is repulsive.

V.18-20 – Acknowledges the righteousness of God and their own sin. 

V.21-22 – Jerusalem’s enemies heard of its “distress”; but instead of giving comfort, they rejoiced that God had brought punishment on his people. Jerusalem’s response was to call on God to punish its enemies, even as he had punished it. Jeremiah also frequently appealed to God to bring vengeance on those who were persecuting him (Jer 11:20; 12:3; 15:15; 17:18; 18:21–23; 20:11; cf. Ps 109:1–20).

The first lament has focused on the misery and desolation of a city that suffered the consequences of ignoring the prophets’ warnings that God punishes those who sin.
It serves as a solemn reminder of the ultimate misery and sorrow of all who think they can escape God’s punishment.

Chapter 2 – God’s Judgment on the city.
The second lament focuses in greater detail on the terrible destruction that had overtaken Jerusalem. It places greater emphasis than the first lament on God as the source of the disaster. There is no confession of sin or appeal for human sympathy as in the preceding lament. This text relates a dark day in the history of Jerusalem: God’s hand of blessing has been withdrawn (v. 3), but his hand of punishment remains (v. 8). The “law” (tôrâ) has no place there, and the Lord no longer gives “visions” to the prophets (v. 9). Just as chaos was just before the creation (Gen 1:1–2), the withdrawal of God’s presence from Jerusalem has caused a new chaos (vv. 20–22).

V. 1,2  – Failure – The false prophets had instilled a false sense of security among the people with their words “the temple, the temple” (Jer 7:4). Their lie was unmasked but too late to save the city.  God rubs their nose in it.

V.3 – “horn” is a frequent figure for strength and pride in the OT.
Many people today take lightly the warnings of God’s coming judgment on sin, even as Jerusalem did before its destruction.

V.4-5 –  This way of speaking affirms God’s sovereignty over human affairs.
V.6,7 – The verse serves as warning that no amount of ritual can avert God’s judgment or take the place of obedience and a broken and contrite heart (1 Sam 15:22; Ps 51:17; Isa 1:10–20; Mic 6:6–8).
V.8,9 – The prophets, by their faithlessness, no longer received God’s “visions.” Proverbs 29:18 (KJV) serves well in the interpretation of this verse:

Where there is no vision,

the people perish;

but he that keepeth the law [tôrâ], happy is he.

V.10 – The behavior due to the overcome condition of grief.

V.11-12 – The verse is a sobering reminder that innocent children are often the victims who suffer the most as a result of their elders’ sins.

V.13 – There are times when people can do nothing to alleviate another’s pain as much as they would desire.

Misleading advise of False Prophets

¹⁴ The visions of your prophets

were false and worthless;

they did not expose your sin

to ward off your captivity.

The oracles they gave you

were false and misleading.

2:14The false prophets are given a large measure of blame for Jerusalem’s tragedy for having given the people false and empty assurances of Jerusalem’s security. Their words were “false and worthless” (cf. Jer 14:13–16; 23:13; Ezek 12:24; 13:3–23; Mic 3:6; 2 Pet 2:17–19). Their theology contained an element of truth—God could have protected Jerusalem from seizure by an enemy—but it contained a fatal flaw. It ignored the fact that God’s blessings were conditioned on the people’s obedience (Deut 11:26–29; 28:1–68), which required worship of God alone and moral integrity. If the false prophets had exposed the people’s sins and warned them of the consequences, the calamity could have been avoided (Jer 23:18–22). The verse serves as a solemn reminder of our responsibility to warn (Ezek 3:17–21) and our accountability if we keep silent or give false hope (Ezek 13:15–16; Matt 12:36).

V.15-17 – Ridicule by the Enemies…

V.15 – Verbal abuse can be more painful emotionally than physical abuse.

V.16-17 – The nations take credit for the downfall of Jerusalem, but the Lord made it clear that he had decided “long ago” to destroy the city. 

He had allowed the enemies to gloat over its fall and to exalt their “power” (lit. “horn,” cf. 2:3) at Judah’s expense. There is no conflict in these verses between God’s unalterable sovereign control over human affairs and human freedom of choice. He gives us the freedom to choose the course we follow; but when that decision violates God’s moral laws, his inexorable judgment will be experienced.

V.18-22- An Anguished Appeal to God

2:22The lament closes with another acknowledgment (cf. 2:17) that God had decreed the city’s destruction as deliberately as a priest would announce a religious feast day (môʿed; see 1:15; cf. Ezek 39:17–20; Rev 19:17–18, where God’s judgment is described in terms of a feast). In like manner as the feast would draw throngs of worshipers from all around, so God’s judgment had surrounded Jerusalem with “terrors on every side” (a phrase used frequently by Jeremiah: Jer 6:25; 20:3, 10; 46:5; 49:29; cf. Ps 31:13). Jerusalem spoke about its people here as a mother would speak about the loss of her own children whom she cared for and reared.

Ch. 3:1-66 – Mercy for the One Who Suffers& Hope of Relief Through Loving-Kindness

Lamentations 3 is longer than Jeremiah’s other laments. Like the others, it is an alphabetic acrostic with twenty-two sections, one for each of the twenty-two letters of the Hebrew alphabet. Unlike the others, however, it is a triple acrostic, with three verses for every letter. In the Hebrew Bible, the first three verses all start with aleph, the second three verses with beth, and so forth. Thus the third lament contains sixty-six verses rather than the twenty-two we have come to expect.

V.1 – 3– Affliction – ). There was no relief from the constant awareness that God had “turned his hand against” the afflicted one (a phrase used nowhere else in the OT to describe God’s hostile activity toward people).
V.4-6 . The intensity of the suffering is compared to the darkness of the abode of the forgotten departed dead (cf. Job 10:21–22; Pss 88:5–7, 12; 143:3; Eccl 6:4; 11:8).
V.7-8– One of life’s darkest moments is to experience the absence of God and have one’s prayers go unanswered (Ps 88:13–14).

Note:  Vs. 19-24  He remembers God and his perfections.  . The Past Mercies of God as the Basis for Future Hope  –  – Hope within despair.  –  The covenant love…  “Great is your faithfulness” (22-26)  

Contrary to the way neighboring peoples viewed their gods, the Jews now understood their God to be faithful to them, and there is no greater hope than knowing that God is totally reliable.

God had always been faithful (Exod 34:6–7), but the point here is that the people finally realized it. Often in life people do not realize the faithfulness of God until the “bottom has fallen out” of their lives.

In Lam 3 the “faithfulness” of God is to be interpreted in light of his promise to destroy, which he has done, and his promise to restore, which he would do.The poet realized that restoration was on its way, both nationally and individually. In a metaphor made bold by such a context of judgment, he claimed God as his “portion” (ḥeleq). This is a word that describes something that belongs to someone: “Yahweh is all I have” (NJB; cf. Num 18:20; Deut 32:9; Pss 16:5; 73:26; 119:57; Isa 61:7).

Jeremiah’s sorrows had produced character.  Through this time he learned important truths about the nature of God.  He learned to praise God for his love, his compassion, and his covenant faithfulness. 

Christians who suffer do more than suffer. They also wait.This is not the passive waiting of stoic endurance. It is rather an active resting in the goodness of God, with the hopeful expectation that someday one’s trials will come to an end. There are times when the only thing a sufferer can do is wait for God. But waiting is good because God is worth waiting for. His salvation will come in due course, provided one surrenders to his will and to his timing.

V.25-27 –  Lamentations 3:25–27 reveals some qualities of genuine faith:

1) belief in God’s goodness to those who trust in him;

2) confidently and without complaint waiting for God’s help; and

3) willingness to accept hardship and testing, knowing that they strengthen faith. Those who truly trust in the Lord do not complain or despair even when in trouble (cf. Pss 34:9; 86:5; Isa 30:15; Matt 11:28–30). Those who learn in youth to bear suffering are better prepared for the hardships that may come in old age.

V.31-33 – 33these verses give the reasons that make it possible to accept life’s trials and tribulations in quiet confidence. Affliction can be borne more easily when one knows that rejection and alienation from God, as well as suffering, do not last indefinitely since they are not God’s ultimate purpose for his people.
There also is understanding that God does not “willingly” (lit. “from his heart”) bring affliction (but God chastises us “for the sake of,” “to promote” our spiritual well-being; Ps 119:75; Acts 14:22; Rom 8:18; 2 Cor 4:17; Heb 12:6).

There also is understanding that God does not “willingly” (lit. “from his heart”) bring affliction (but God chastises us “for the sake of,” “to promote” our spiritual well-being; Ps 119:75; Acts 14:22; Rom 8:18; 2 Cor 4:17; Heb 12:6).

3:34–36The Lord (called Elyôn only in 3:35, 38 in Lamentations) is aware of suffering and injustice, although some might charge otherwise. Nothing that takes place, good or evil, escapes God’s notice (Pss 64:5; 94:2–7; Jer 12:4; Ezek 9:9; Amos 5:12; Matt 10:29–31). He does not condone mistreatment of prisoners or the denial of a person’s rights or access to justice (Exod 23:6; Ps 69:33; Isa 10:1–2; Jer 8:3; Amos 8:4–7).

3:37–39FAITH – The writer again affirms that nothing can happen, good or evil, that God has not “decreed,” lit. “commanded.” Instead of “decreed” we would say God “permitted” evil (Ps 33:9; Isa 45:7; Amos 3:6; cf. Rom 9:14; Jas 1:13–15; see discussion on Lam 2:17). No one is justified to “complain” (a word found elsewhere in the OT only in Num 11:1) when punishment is meted out for sins committed (Pss 38:3; 51:3–4; Rom 6:23). God is patient and compassionate. He gives ample warning (Exod 34:6–7; Amos 3:7; 4:6–11; Jonah 4:2; 2 Pet 3:9), but there comes an end to his forbearance (Amos 4:12).

An Appeal for God’s Mercy  V.40-51

V.40-42 – These verses take a step toward reconciliation with God that must always begin with confession of sin, which is the result of honest self-examination.

V.43-45 – These verses should not be read as bitter accusations against God but as contrite recognition that the people’s sins had brought God’s punishment. God had hidden himself from them like one hiding in a cloud and who refused to hear their prayers (cf. Isa 59:2).

They have become a completely worthless people.

V.48–51The poet revealed himself as an eyewitness to Jerusalem’s downfall and as a person of deep sensitivity.

V.52-66 – An appeal for Deliverance and a Call for Vengeance   Jeremiah was put in a cistern to die.  – Figuratively interpreted to describe a nation or Jeremiah that was hunted like a bird.

V55-66 – a prayer for deliverance and an expression of confident trust that the prayer had been answered.

Ch.4:1-22 – “Failure of Leadership” – “Sorrows of the People Resulting from the Siege.”

V.5-6 – A sobering contrast is drawn between the past and present condition of the people.

V.7-8 – Punishment fall on nobles and commoners.

V9-11 – Those killed by the sword were better off than those left to die of slow starvation. The scarcity of food during the siege is nowhere described more starkly than in v. 10. The compassion, self-sacrifice, and protectiveness that normally characterize a mother for her children had been replaced by one motive—self-preservation (cf. 2 Kgs 6:24–29). Mothers were committing an unbelievable atrocity; they were cooking and eating their own children. God’s wrath had surely been poured out on Jerusalem with devastating fury (cf. Luke 23:30; Rev 6:16).

V.12-16 – The Sins of Prophets and Priests

Once honored and revered for being responsible for the “law” and “visions,” they became abhorred as though they had leprosy (Lev 13:45; cf. Deut 28:28; Isa 29:9; Jer 23:12). They were driven from place to place because no one wanted them in their midst (Deut 28:65). The Lord (lit. “the face of the Lord”) had scattered them. They no longer enjoyed his protection or the respect of the people. Elders (see 2:10) are included also for condemnation (unless the word should be translated “old men,” i.e., the prophets and priests).

V.17-20 – A Vain Search for Help.

V.22 – Ends with a note of hope.

One reason Jerusalem fell to the Babylonians was because the prophets, priests, and kings had all forsaken divine guidance.  Kings became cowards and apostates – Prophets (save Jeremiah) no longer spoke for God – Priests were abusing their sacred office.  Jeremiah was lamenting the appalling lack of spiritual leadership.

Ch.5:1-22 – A Prayer for Mercy and Deliverance

V.6-7 – It is theologically essential to maintain a distinction between being punished for another’s sins and experiencing the evil consequences of that person’s sins. Failing to do so makes God unjust in his dealings and serves to excuse us from our responsibility for our sins.

V.11-13 – Result to people:  Judah experienced the typical retribution inflicted on any defeated people in ancient times. Their women were ravaged; princes were tortured and executed publicly; elders were shown no respect by the arrogant conqueror. Men and boys became slave laborers, forced to do what was normally the work of women or slaves (cf. Judg 16:21). This renewal of the social order was a theological as well as political issue. The question remains, How?

V.14-18 – The loss of Joy and Hope

The elders who customarily sat in the city gates administering justice no longer exercised that responsibility. The eclipse of joy was evidenced by the cessation of music and dancing among the people. “The crown has fallen from our head” could refer to the end of the Davidic dynasty with King Zedekiah’s capture. It more likely is a general statement of former prosperity and prestige among the nations that was no more.

V.19-22 – An Appeal for the Lord’s Restored Favor

The lament closes with an acknowledgment of God’s sovereignty, permanence, and stability. It is immediately followed by the troubling question, “Why do you always forget us?” (Cf. Jer 12:1–2, where the prophet acknowledged God’s righteousness and then raised a question about God’s justice.)

Jeremiah recognized that God was still in control – that He works out his purpose in human history. 

Two View Points on the statement “…that renewal is up to God, that it depends on his divine initiative. Regeneration always precedes repentance.”:   The main ?:  Does regeneration precede repentance?

A Calvinistic based view would be: 
Jeremiah understood that renewal is up to God, that it depends on his divine initiative.  Regeneration always precedes repentance.  – This reflects a very Calvinistic approach to the timing of the events of conversion.

Others would view it this way: 
That a new life is the simultaneous consequence of belief (John 3). 

That the Bible does not clearly teaches that regeneration precedes repentance. But that they are simultaneous.  Calvinists reason that since we are dead spiritually (Eph. 2:1) we are incapable of belief or repentance until regenerated.  Once we are given new life then we believe. 

All-in-all one could consider that this is not a major matter of doctrinal difference but it does make for an interesting discussion!

The Bible does leave mysteries and some were explicitly reviled.  Yet there are things hard to understand or not fully made clear and precise.   Our ‘faith’ is that we trust that God is in charge and will deal according with his plan.

Today – There are time when Christians find themselves asking the same kinds of questions: 
Had God rejected me? 
Can I still be saved? 
Is there any hope?
Will my sufferings ever come to an end? 

The book closes similarly to the way it began by asking God a serious question: “How?” (1:1); “Why do you always forget us?” (5:20). The answer to these questions is found in the problem (2:9) and the consequences (2:1–22; 3:37–39). Judah had not listened to Jeremiah. Consequently, Judah suffered because it refused to return to God (Jer 2–6). The response of faith in 3:22–24 is one deep in suffering and pain, oppression and social chaos. For the poet serious questions arose, but the answer was that it was not God’s fault but rather was that of the people. Hope is present, but only when it is realized that hope rests in knowing who God is: God is love (3:22; 1 John 4:16). His compassions are new every day, and they reveal his faithfulness (3:23). While many may remain in a state of utter despair, hope is in acknowledging, in that despair, that God is “good to those whose hope is in him” and wait for the “salvation of the Lord” (3:25–26).The prayer of anyone suffering in any capacity should be that of 3:21: “Restore us to yourself, O Lord, that we may return; renew our days as of old” (5:21).