Lamentations 1:21

KJV

They have heard that I sigh: [there is] none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done [it]: thou wilt bring the day [that] thou hast called, and they shall be like unto me.

KJV (with Strong's)

They have heard {H8085} that I sigh {H584}: there is none to comfort {H5162} me: all mine enemies {H341} have heard {H8085} of my trouble {H7451}; they are glad {H7797} that thou hast done {H6213} it: thou wilt bring {H935} the day {H3117} that thou hast called {H7121}, and they shall be like {H3644} unto me.

Complete Jewish Bible

"People have heard how I groan, with no one to comfort me. All my foes have heard of my trouble; they are glad that you have done it. Bring the day you have promised, so that they will suffer like me!

Berean Standard Bible

People have heard my groaning, but there is no one to comfort me. All my enemies have heard of my trouble; they are glad that You have caused it. May You bring the day You have announced, so that they may become like me.

American Standard Version

They have heard that I sigh; there is none to comfort me; All mine enemies have heard of my trouble; they are glad that thou hast done it: Thou wilt bring the day that thou hast proclaimed, and they shall be like unto me.

Commentary

### SUMMARY
Lamentations 1:21 captures the profound anguish of Jerusalem, personified as a desolate woman, as she laments her utter isolation and the cruel satisfaction of her enemies. Despite her deep sorrow and the absence of comfort, the verse reveals a critical theological acknowledgment that God Himself has orchestrated this judgment. This painful recognition is coupled with a desperate plea and prophetic declaration that God will, in His appointed time, reverse the fortunes, bringing a day of similar desolation upon those who now gloat over Jerusalem's suffering.

### CONTEXT
* **Literary Context:** Lamentations is a collection of five poetic laments, each a chapter, expressing the profound grief and despair of the people of Judah over the destruction of Jerusalem and its temple by the Babylonians in 586 BC. Chapter 1, specifically, personifies Jerusalem as a widowed queen, now a slave, abandoned and desolate. The preceding verses vividly describe her humiliation, the scattering of her people, and the absence of comforters, setting the stage for the raw cry of Lamentations 1:21. This verse serves as a culmination of her lament, articulating the depth of her isolation and the bitter irony of her enemies' joy, while simultaneously casting a desperate, yet hopeful, gaze towards divine justice.
* **Historical & Cultural Context:** The historical backdrop is the devastating Babylonian conquest of Judah, culminating in the destruction of Jerusalem and the First Temple in 586 BC, followed by the exile of much of the population. This event was a cataclysmic blow to Israel's national and religious identity, as it seemed to contradict God's covenant promises. Culturally, defeat and exile brought immense shame and humiliation, especially when surrounding nations, like Edom, actively rejoiced in Judah's downfall, as seen in passages like [Psalm 137:7](/psalms/137-7 "Psalm 137:7 - Remember Edom, O Lord") and [Obadiah 1:12](/obadiah/1-12 "Obadiah 1:12 - Edom's Malice"). The acknowledgment that "thou hast done it" reflects a deep theological understanding within Israel that their suffering was not mere misfortune but divine judgment for their persistent covenant disobedience, as prophesied by figures like Jeremiah and outlined in the curses of [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses").
* **Key Themes:** Lamentations 1:21 powerfully contributes to several key themes woven throughout the book. Firstly, it underscores the theme of **Profound Suffering and Desolation**, portraying Jerusalem's utter isolation and the complete absence of comfort. Secondly, it highlights the **Malice of Enemies**, whose cruel rejoicing intensifies the city's anguish and humiliation. Thirdly, and most significantly, the verse reveals the theme of **Divine Sovereignty and Righteous Judgment**, as Jerusalem acknowledges God's direct hand in her calamity, recognizing it as a just consequence of sin. Finally, despite the overwhelming despair, there is a nascent theme of **Anticipation of Divine Justice and Reversal**, expressed in the plea for God to bring the "day" when the enemies will face a similar fate, reflecting a deep-seated belief in God's ultimate righteousness and commitment to vindicate His people.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **sigh (Hebrew, _ʼânach'_):** (H584) This primitive root signifies a deep, guttural sound of profound distress, pain, or sorrow. It is a raw expression of lament, indicating an overwhelming burden that can no longer be contained silently. In this context, Jerusalem's "sigh" is public, audible to her enemies, amplifying her humiliation as her private agony becomes a spectacle.
* **comfort (Hebrew, _nâcham'_):** (H5162) This root carries a range of meanings, from "to sigh strongly" to "to be sorry," "to pity," or "to console." The negation "none to comfort me" emphasizes the absolute absence of solace, empathy, or support. It speaks to a state of utter abandonment, where even those who might typically offer consolation are absent or unwilling, leaving Jerusalem isolated in her grief.
* **enemies (Hebrew, _ʼôyêb'_):** (H341) Derived from a root meaning "to hate," this word denotes an adversary or foe. In the biblical context, enemies are not merely opponents but those who actively bear malice, seek harm, and rejoice in another's downfall. Their "hearing" of Jerusalem's trouble and their subsequent "gladness" highlights their active, malevolent opposition, intensifying the city's suffering through mockery and schadenfreude.
* **done (Hebrew, _ʻâsâh'_):** (H6213) This versatile primitive root means "to do or make" in its broadest sense. Here, its application is profoundly theological: "thou hast done it." This is a direct, unequivocal acknowledgment of God's active agency and sovereignty in the calamity. It signifies that Jerusalem's suffering is not random or accidental but a deliberate act of divine judgment, a consequence of her disobedience, rather than a mere act of human warfare.
* **day (Hebrew, _yôwm'_):** (H3117) While often referring to a literal day, this word can also signify a figurative "space of time defined by an associated term." In this context, "the day that thou hast called" refers to a divinely appointed, specific time of reckoning. It is not just any day, but a day uniquely designated by God for the purpose of justice and reversal, underscoring His control over history and destiny.
* **like (Hebrew, _kᵉmôw'_)::** (H3644) This comparative particle means "as," "thus," or "in comparison of/to." The phrase "they shall be like unto me" expresses a desire or prophetic certainty of poetic justice. It implies a mirroring of fates, where the enemies who now revel in Jerusalem's desolation will, in God's appointed time, experience a similar measure of judgment, humiliation, and suffering.

#### Verse Breakdown
* **"They have heard that I sigh":** This clause immediately establishes the public nature of Jerusalem's agony. Her deep groans of sorrow are not private but have reached the ears of others, particularly her adversaries, making her suffering a spectacle.
* **"[there is] none to comfort me":** This highlights the profound isolation and abandonment Jerusalem experiences. Despite her public lament, no one offers solace or support, underscoring the depth of her despair and the complete absence of human empathy or aid.
* **"all mine enemies have heard of my trouble; they are glad that thou hast done [it]":** This is a bitter articulation of Jerusalem's humiliation. Her adversaries are not only aware of her plight but actively rejoice in it. Crucially, their gladness is attributed to God's action ("thou hast done it"), signifying Jerusalem's theological understanding that her suffering is a direct consequence of divine judgment, not merely a military defeat.
* **"thou wilt bring the day [that] thou hast called":** Despite the current despair, this clause introduces a desperate plea or a prophetic declaration of future vindication. It expresses a conviction that God, who orchestrated the current judgment, will also sovereignly appoint and bring about a specific "day" of reckoning for the enemies.
* **"and they shall be like unto me":** This final clause articulates the desired or prophesied outcome: a reversal of fortunes. The enemies who now gloat over Jerusalem's desolation will, in God's appointed time, experience a similar measure of suffering, humiliation, and judgment, a clear instance of divine retribution.

#### Literary Devices
Lamentations 1:21 employs several powerful literary devices to convey its message of profound sorrow and desperate hope. **Personification** is central, as Jerusalem is depicted as a suffering woman ("I sigh," "none to comfort me"), allowing the reader to empathize deeply with the city's anguish as if it were a living being. The use of **Antithesis** is evident in the stark contrast between Jerusalem's current state of desolation and the future judgment promised for her enemies, creating a sense of impending reversal. The phrase "they are glad that thou hast done it" contains a profound **Irony**, as the enemies' joy in God's judgment against Jerusalem ironically foreshadows their own future judgment by the same divine hand. Furthermore, the overall structure of the verse, moving from present suffering to future hope, reflects the **Lament** genre's characteristic shift from complaint to petition or an expression of trust in God's ultimate justice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 1:21 is a poignant expression of the complex relationship between divine judgment, human suffering, and ultimate justice. Theologically, it underscores God's absolute sovereignty, even over the most devastating calamities. Jerusalem's acknowledgment that "thou hast done it" is a profound confession that her suffering is not arbitrary but a righteous consequence of covenant disobedience. This perspective, while agonizing, is crucial for understanding God's character as both just and faithful to His warnings. It also highlights the deep conviction that God's justice is not limited to His people; it will ultimately extend to those who maliciously rejoice in the suffering of others, ensuring that no injustice goes unaddressed. This anticipation of a "day" of reckoning provides a glimmer of hope amidst despair, affirming God's unwavering commitment to righteousness and His promise to vindicate His people.

* [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance is Mine, and recompense")
* [Psalm 137:8](/psalms/137-8 "Psalm 137:8 - O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us.")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, 'Vengeance is mine, I will repay,' says the Lord.")

### REFLECTION AND APPLICATION
Lamentations 1:21 offers a profound lens through which to view suffering, both personal and collective. It reminds us that even in the deepest valleys of despair, where comfort is absent and adversaries gloat, God's sovereignty remains unquestioned. For believers, this means acknowledging God's hand, even in painful circumstances, is not a sign of weakness but a testament to a robust faith that recognizes His ultimate control and righteous purposes. It challenges us to move beyond mere lament to a posture of theological understanding, even when that understanding is difficult. Furthermore, the verse provides a vital reminder of God's unwavering commitment to justice. When we face injustice, persecution, or the cruel indifference of others, we can find solace in the assurance that God sees, hears, and will ultimately bring a "day" of reckoning. This truth empowers us to endure, to pray for justice, and to extend empathy to those who suffer profoundly, knowing that their pain is not unseen by the sovereign God.

#### Questions for Reflection
* **How do we respond when our suffering or the suffering of others is met with indifference or even malicious joy from those around us?**
* **In what ways do we, like Jerusalem, acknowledge God's sovereign hand in difficult or painful circumstances in our lives, even when it's hard to understand?**
* **How does the anticipation of God's ultimate justice, where the wicked will be "like unto" the afflicted, shape our perspective on present injustices and our call to act righteously?**

### FAQ

**Why does Jerusalem acknowledge God's hand in her suffering by saying "thou hast done it"?**

Answer: This acknowledgment is a crucial theological insight within the book of Lamentations. It reflects the understanding that Jerusalem's destruction was not merely a random act of war or a consequence of Babylonian might, but a direct divine judgment for Israel's persistent sin and covenant unfaithfulness. Throughout the Old Testament, God warned His people of the consequences of disobedience, as detailed in passages like [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses"). By saying "thou hast done it," Jerusalem recognizes that her suffering is a just and righteous discipline from God, aimed at bringing about repentance and restoration, rather than an arbitrary act of cruelty. This perspective, though painful, is foundational to the hope that God, who brought the judgment, can also bring restoration.

**Does this verse offer any hope amidst such deep despair?**

Answer: Yes, despite the overwhelming lament, the verse contains a significant element of hope, or at least a desperate plea for future vindication. The declaration, "thou wilt bring the day that thou hast called, and they shall be like unto me," is a powerful expression of faith in God's ultimate justice. It anticipates a future "day" when God will reverse the fortunes, bringing judgment upon the enemies who now gloat over Jerusalem's downfall. This hope is rooted in the belief that God is righteous and will not allow injustice to stand forever. It points to a future where the scales of justice will be balanced, and those who caused suffering will experience a similar fate, offering a glimmer of light in the profound darkness of the present.

### CHRIST-CENTERED FULFILLMENT
Lamentations 1:21, with its raw depiction of suffering, isolation, and the anticipation of a divinely appointed day of justice, finds profound Christ-centered fulfillment. Jesus, the true Israel, perfectly embodies the suffering lamenter. He was the ultimate one who "sighed" under the weight of humanity's sin, experiencing profound abandonment and having "none to comfort" Him, especially during His passion and crucifixion. His enemies, both human and demonic, "heard of His trouble" and were "glad that thou hast done it," believing they had triumphed over God's Anointed One, mocking Him as He hung on the cross (e.g., [Matthew 27:39-44](/matthew/27-39 "Matthew 27:39-44 - Mockery of Jesus on the Cross")). Yet, the Father indeed "brought the day that He had called"—not a day of defeat, but the "day" of resurrection and ultimate vindication. On that glorious "day," death and sin, the true enemies, were made "like unto" the defeated, stripped of their power (e.g., [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph over Principalities and Powers")). Furthermore, the ultimate "day" of judgment, when all of Christ's enemies will be made His footstool and experience a similar desolation, is yet to come, fulfilling the prophetic promise of Lamentations 1:21 in cosmic scope (e.g., [Revelation 19:11-21](/revelation/19-11 "Revelation 19:11-21 - The Rider on the White Horse and Final Judgment")). Thus, Christ's suffering, vindication, and future triumph provide the ultimate comfort and hope for all who sigh under the weight of sin and injustice.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Lamentations 1:8

Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward.

Psalms 35:15

But in mine adversity they rejoiced, and gathered themselves together: [yea], the abjects gathered themselves together against me, and I knew [it] not; they did tear [me], and ceased not:

Lamentations 2:15

All that pass by clap [their] hands at thee; they hiss and wag their head at the daughter of Jerusalem, [saying, Is] this the city that [men] call The perfection of beauty, The joy of the whole earth?

Lamentations 1:16

For these [things] I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me: my children are desolate, because the enemy prevailed.

Jeremiah 50:11

Because ye were glad, because ye rejoiced, O ye destroyers of mine heritage, because ye are grown fat as the heifer at grass, and bellow as bulls;

Lamentations 1:22

Let all their wickedness come before thee; and do unto them, as thou hast done unto me for all my transgressions: for my sighs [are] many, and my heart [is] faint.

Lamentations 1:4

The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she [is] in bitterness.