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Introduction to Lamentations

The prophecy of Jeremiah is immediately followed in the English Version by five lyric poems, the title of which in the versions is taken from the general nature of the contents; thus the Septuagint called these poems Θρῆνοι Thrēnoi, Threni, i. e. Dirges, and the Syriac and Vulgate "Lamentations." In the Hebrew Bible the "Lamentations" are arranged among the Kethubim, or (holy) writings, because of the nature of their contents: the Lamentations as being lyrical poetry are classed not with prophecies, but with the Psalms and Proverbs. This classification is probably later than the translation of the Septuagint, who have appended the Lamentations to Jeremiah's prophecy, inserting between them the apocryphal book of Baruch, and in fact counting the three as only one book. Although no name is attached to these poems in the Hebrew, yet both ancient tradition (Septuagint, Josephus, the Targum of Jonathan, the Talmud, etc.) and internal evidence point to Jeremiah as the author. The time of the composition of these poems is certainly the period immediately after the capture of Jerusalem, and probably during the month which intervened between the capture of Jerusalem and its destruction.

Their subject is the destruction of Jerusalem by the Chaldaeans. In the "first" of these poems the prophet dwells upon the miseries of hunger, of death in battle, of the profanation and plundering of the sanctuary, and of impending exile, oppressed by which the city sits solitary. In the "second," these same sufferings are described with more intense force, and in closer connection with the national sins which had caused them, and which had been aggravated by the faithlessness of the prophets. In the "third," Jeremiah acknowledges that chastisement is for the believer's good, and he dwells more upon the spiritual aspect of sorrow, and the certainty that finally there must be the redeeming of life for God's people, and vengeance for His enemies. In the "fourth," Judah's sorrows are confessed to have been caused by her sins. Finally, in the "fifth," Jeremiah prays that Zion's reproach may be taken away, and that Yahweh will grant repentance unto His people, and renew their days as of old.

The structure of the first four poems is highly artificial. They are arranged in 22 portions, according to the number of the letters of the Hebrew alphabet; but in the first three poems each portion is again subdivided into three double clauses, the third differing from the first and second in that each also of these divisions begins with the same letter. In Lamentations 4, again we have 22 verses beginning with the letters of the alphabet in order, but each verse is divided into only two portions. In Lamentations 5, though there are again 22 verses, the alphabetical initials are discontinued. Hence, some have thought that this prayer was added by the prophet to his Lamentations when he was in Egypt at a somewhat later time.

The Book of Lamentations has always been much used in liturgical services as giving the spiritual aspect of sorrow. It is recited in the Jewish synagogues on the ninth of Ab, the day on which the temple was destroyed. In the Church of England the whole of Lamentations 3, and portions of Lamentations 1; Lamentations 2; Lamentations 4 are read on the Monday, Tuesday, and Wednesday in holy week. For this choice two chief reasons may be given; the first, that in the wasted city and homeless wanderings of the chosen people we see an image of the desolation and ruin of the soul cast away - because of sin - from God's presence into the outer darkness; the second and chief, because the mournful words of the prophet, set Him before us who has borne the chastisement due to human sin, and of whom we think instinctively as we pronounce the words of Lamentations 1:12.

This poem Lamentations 1 divides itself into two equal parts; Lamentations 1:1-11 describe the misery which has befallen the Jews; in Lamentations 1:12-22, Jerusalem laments over her sufferings.

In these two verses is the same sad image as appears in the well-known medal of Titus, struck to celebrate his triumph over Jerusalem. A woman sits weeping beneath a palm-tree, and below is the legend "Judaea capta."

Translate Lamentations 1:1 :

How sitteth solitary the city that was full of people:

She is become as a widow that was great among the nations:

A princess among provinces she is become a vassal.

Tributary - In the sense of personal labor Joshua 16:10.

Lovers ... friends - i. e. the states in alliance with Judaea, and all human helpers.

Because of ... - i. e. the people, not of Jerusalem only, but of the whole land, "is gone into exile to escape from the affliction and laborious servitude," to which they are subject in their own land.

Persecutors ... between the straits - Rather, "pursuers ... in the midst of her straits." The Jews flee like deer to escape from the invading Chaldaeans, but are driven by them into places from where there is no escape.

Zion, as the holy city, is the symbol of the religious life of the people, just as Judah in the previous verse represents their national life. The "virgins" took a prominent part in all religious festivals Jeremiah 31:13; Exodus 15:20.

Are the chief ... prosper - Or, "are become the head"... are at rest. Judaea is so entirely crushed that her enemies did not need to take precautions against resistance on her part.

Children - i. e. "young children," who are driven before the enemy (literally the adversary), not as a flock of lambs which follow the shepherd, but for sale as slaves.

Her princes ... - Jeremiah had before his mind the sad flight of Zedekiah and his men of war, and their capture within a few miles of Jerusalem Jeremiah 39:4-5.

Jerusalem remembers in the days of her affliction,

And of her homelessness,

All her pleasant things which have been from the days of old:

Now that her people fall by the hand of the adversary,

And she hath no helper;

Her adversaries have seen her,

They have mocked at her sabbath-keepings.

The word rendered "homelessless" means wanderings, and describes the state of the Jews, cast forth from their homes and about to be dragged into exile.

Sabbaths - Or, sabbath-keepings, and the cessation from labor every seventh day struck foreigners as something strange, and provoked their ridicule.