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Commentary on Lamentations 2 verses 10–22
Justly are these called Lamentations, and they are very pathetic ones, the expressions of grief in perfection, mourning and woe, and nothing else, like the contents of Ezekiel's roll, Eze 2:10.
I. Copies of lamentations are here presented and they are painted to the life. 1. The judges and magistrates, who used to appear in robes of state, have laid them aside, or rather are stripped of them, and put on the habit of mourners (Lam 2:10); the elders now sit no longer in the judgment-seats, the thrones of the house of David, but they sit upon the ground, having no seat to repose themselves in, or in token of great grief, as Job's friends sat with him upon the ground, Job 2:13. They open not their mouth in the gate, as usual, to give their opinion, but they keep silence, overwhelmed with grief, and not knowing what to say. They have cast dust upon their heads, and girded themselves with sackcloth, as deep mourners used to do; they had lost their power and wealth, and that made the grieve thus. Ploratur lachrymis amissa pecunia veris - Genuine are the tears which we shed over lost property. 2. The young ladies, who used to dress themselves so richly, and walk with stretched-forth necks (Isa 3:16), now are humbled; The virgins of Jerusalem hang down their heads to the ground; those are made to know sorrow who seemed to bid defiance to it and were always disposed to be merry. 3. The prophet himself is a pattern to the mourners, Lam 2:11. His eyes do fail with tears; he has wept till he can weep no more, has almost wept his eyes out, wept himself blind. Nor are the inward impressions of grief short of the outward expressions. His bowels are troubled, as they were when he saw these calamities coming (Jer 4:19, Jer 4:20), which, one would think, might have excused him now; but even he, to whom they were no surprise, felt them an insupportable grief, to such a degree that his liver is poured out on the earth; he felt himself a perfect colliquation; all his entrails were melted and dissolved, as Psa 22:14. Jeremiah himself had better treatment than his neighbours, better than he had had before from his own countrymen, nay, their destruction was his deliverance, their captivity his enlargement; the same that made them prisoners made him a favourite; and yet his private interests are swallowed up in a concern for the public, and he bewails the destruction of the daughter of his people as sensibly as if he himself had been the greatest sufferer in that common calamity. Note, The judgments of God upon the land and nation are to be lamented by us, though we, for our parts, may escape pretty well.
II. Calls to lamentation are here given: The heart of the people cried unto the Lord, Lam 2:18. Some fear it was a cry, not of true repentance, but of bitter complaint; their heart was as full of grief as it could hold, and they gave vent to it in doleful shrieks and outcries, in which they made use of God's name; yet we will charitably suppose that many of them did in sincerity cry unto God for mercy in their distress; and the prophet bids them go on to do so: "O wall of the daughter of Zion! either you that stand upon the wall, you watchmen on the walls (Isa 62:6), when you see the enemies encamped about the walls and making their approaches towards them, or because of the wall (that is the subject of the lamentation), because of the breaking down of the wall (which was not done till about a month after the city was taken), because of this further calamity, let the daughter of Zion lament still." This was a thing which Nehemiah lamented long after, Neh 1:3, Neh 1:4. "Let tears run down like a river day and night, weep without intermission, give thyself no rest from weeping, let not the apple of thy eye cease." This intimates, 1. That the calamities would be continuing, and the causes of grief would frequently recur, and fresh occasion would be given them every day and every night to bemoan themselves. 2. That they would be apt, by degrees, to grow insensible and stupid under the hand of God, and would need to be still called upon to afflict their souls yet more and more, till their proud and hard hearts were thoroughly humbled and softened.
III. Causes for lamentation are here assigned, and the calamities that are to be bewailed are very particularly and pathetically described.
1.Multitudes perish by famine, a very sore judgment, and piteous is the case of those that fall under it. God had corrected them by scarcity of provisions through want of rain some time before (Jer 14:1), and they were not brought to repentance by that lower degree of this judgment, and therefore now by the straitness of the siege God brought it upon them in extremity; for, (1.) The children died for hunger in their mothers' arms: The children and sucklings, whose innocent and helpless state entitles them to relief as soon as any, swoon in the streets (Lam 2:11) as the wounded (Lam 2:12), there being no food to be had for them; those that are starved die as surely as those that are stabbed. They lie a great while crying to their poor mothers for corn to feed them and wine to refresh them, for they are such as had been bred up to the use of wine and wanted it now; but there is none for them, so that at length their soul is poured into their mothers' bosom, and there they breathe their last. This is mentioned again (Lam 2:19): They faint for hunger in the top of every street. Yet this is not the worst, (2.) There were some little children that were slain by their mothers' hands and eaten, Lam 2:20. Such was the scarcity of provision that the women ate the fruit of their own bodies, even their children when they were but of a span long, according to the threatening, Deu 28:53. The like was done in the siege of Samaria, Kg2 6:29. Such extremities, nay, such barbarities, were they brought to by the famine. Let us, in our abundance, thank God that we have food convenient, not only for ourselves, but for our children.
2.Multitudes fall by the sword, which devours one as well as another, especially when it is in the hand of such cruel enemies as the Chaldeans were. (1.) They spared no character, no, not the most distinguished; even the priest and the prophet, who of all men, one would think, might expect protection from heaven and veneration on earth, are slain, not abroad in the field of battle, where they are out of their place, as Hophni and Phinehas, but in the sanctuary of the Lord, the place of their business and which they hoped would be a refuge to them. (2.) They spared no age, no, not those who, by reason of their tender or their decrepit age, were exempted from taking up the sword; for even they perished by the sword. "The young, who have not yet come to bear arms, and the old, who have had their discharge, lie on the ground, slain in the streets, till some kind hand is found that will bury them." (3.) They spared no sex: My virgins and my young men have fallen by the sword. In the most barbarous military executions that ever we read of the virgins were spared, and made part of the spoil (Num 31:18, Jdg 5:30), but here the virgins were put to the sword, as well as the young men. (4.) This was the Lord's doing; he suffered the sword of the Chaldeans to devour thus without distinction: Thou has slain them in the day of thy anger, for it is God that kills and makes alive, and saves alive, as he pleases. But that which follows is very harsh: Thou has killed, and not pitied; for his soul is grieved for the misery of Israel. The enemies that used them thus cruelly were such as he had both mustered and summoned (Lam 2:22): "Thou hast called in, as in a solemn day, my terrors round about, that is, the Chaldeans, who are such a terror to me;" enemies crowded into Jerusalem now as thickly as ever worshippers used to do on a solemn festival, so that they were quite overpowered with numbers, and none escaped nor remained; Jerusalem was made a perfect slaughter-house. Mothers are cut to the heart to see those whom they have taken such care of, and pains with, and whom they have been so tender of, thus inhumanly used, suddenly cut off, though not soon reared: Those that I have swaddled, and brought up, has my enemy consumed, as if they were brought forth for the murderer, like lambs for the butcher, Hos 9:13. Zion, who was a mother to them all, lamented to see those who were brought up in her courts, and under the tuition of her oracles, thus made a prey.
3.Their false prophets cheated them, Lam 2:14. This was a thing which Jeremiah had lamented long before, and had observed with a great concern (Jer 14:13): Ah! Lord God, the prophets say unto them, You shall not see the sword; and here he inserts it among his lamentations: Thy prophets have seen vain and foolish things for thee; they pretended to discover for thee, and then to discover to thee, the mind and will of God, to see the visions of the Almighty and then to speak his words; but they were all vain and foolish things; their visions were all their own fancies, and, if they thought they had any, it was only the product of a crazed head or a heated imagination, as appeared by what they delivered, which was all idle and impertinent: nay, it is most likely that they themselves knew that the visions they pretended were counterfeit, and all a sham, and made use of only to colour that which they designedly imposed upon the people with, that they might make an interest in them for themselves. They are thy prophets, not God's prophets; he never sent them, nor were they pastors after his heart, but the people set them up, told them what they should say, so that they were prophets after their hearts. (1.) Prophets should tell people of their faults, should show them their sins, that they may bring them to repentance, and so prevent their ruin; but these prophets knew that would lose them the people's affections and contributions, and knew they could not reprove their hearers without reproaching themselves at the same time, and therefore they have not discovered thy iniquity; they saw it not themselves, or, if they did, saw so little evil in it, or danger from it, that they would not tell them of it, though that might have been a means, by taking away their iniquity, to turn away their captivity. (2.) Prophets should warn people of the judgments of God coming upon them, but these saw for them false burdens; the messages they pretended to deliver to them from God they knew to be false, and falsely ascribed to God; so that, by soothing them up in carnal security, they caused that banishment which, by plain dealing, they might have prevented.
4.Their neighbours laughed at them (Lam 2:15): All that pass by thee clap their hands at thee. Jerusalem had made a great figure, got a great name, and borne a great sway, among the nations; it was the envy and terror of all about; and, when the city was thus reduced; they all (as men are apt to do in such a case) triumphed in its fall; they hissed, and wagged the head, pleasing themselves to see how much it had fallen from its former pretensions. Is this the city (said they) that men called the perfection of beauty? Psa 50:2. How is it now the perfection of deformity! Where is all its beauty now? Is this the city which was called the joy of the whole earth (Psa 48:2), which rejoiced in the gifts of God's bounty and grace more than any other place, and which all the earth rejoiced in? Where is all its joy now and all its glorying? It is a great sin thus to make a jest of others' miseries, and adds very much affliction to the afflicted.
5.Their enemies triumphed over them, Lam 2:16. Those that wished ill to Jerusalem and her peace now vent their spite and malice, which before they concealed; they now open their mouths, nay, they widen them; they hiss and gnash their teeth in scorn and indignation; they triumph in their own success against her, and the rich prey they have got in making themselves masters of Jerusalem: "We have swallowed her up; it is our doing, and it is our gain; it is all our own now. Jerusalem shall never be either courted or feared as she has been. Certainly this is the day that we have long looked for; we have found it; we have seen it; aha! so would we have it." Note, The enemies of the church are apt to take its shocks for its ruins, and to triumph in them accordingly; but they will find themselves deceived; for the gates of hell shall not prevail against the church.
6.Their God, in all this, appeared against them (Lam 2:17): The Lord has done that which he had devised. The destroyers of Jerusalem could have no power against her unless it were given them from above. They are but the sword in God's hand; it is he that has thrown down, and has not pitied. "In this controversy of his with us we have not had the usual instances of his compassion towards us." He has caused they enemy to rejoice over thee (see Job 30:11); he has set up the horn of thy adversaries, has given them power and matter for pride. This is indeed the highest aggravation of the trouble, that God has become their enemy, and yet it is the strongest argument for patience under it; we are bound to submit to what God does, for, (1.) It is the performance of his purpose: The Lord has done that which he had devised; it is done with counsel and deliberation, not rashly, or upon a sudden resolve; it is the evil that he has framed (Jer 18:11), and we may be sure it is framed so as exactly to answer the intention. What God devises against his people is designed for them, and so it will be found in the issue. (2.) It is the accomplishment of his predictions; it is the fulfilling of the scripture; he has now put in execution his word that he had commanded in the days of old. When he gave them his law by Moses he told them what judgments he would certainly inflict upon them if they transgressed that law; and now that they have been guilty of the transgression of this law he had executed the sentence of it, according to Lev 26:16, etc., Deu 28:15. Note, In all the providences of God concerning his church it is good to take notice of the fulfilling of his word; for there is an exact agreement between the judgments of God's hand and the judgments of his mouth, and when they are compared they will mutually explain and illustrate each other.
IV. Comforts for the cure of these lamentations are here sought for and prescribed.
1.They are sought for and enquired after, Lam 2:13. The prophet seeks to find out some suitable acceptable words to say to her in this case: Wherewith shall I comfort thee, O virgin! daughter of Zion? Note, We should endeavour to comfort those whose calamities we lament, and, when our passions have made the worst of them, our wisdom should correct them and labour to make the best of them; we should study to make our sympathies with or afflicted friends turn to their consolation. Now the two most common topics of comfort, in case of affliction, are here tried, but are laid by because they would not hold. We commonly endeavour to comfort our friends by telling them, (1.) That their case is not singular, nor without precedent; there are many whose trouble is greater, and lies heavier upon them, than theirs does; but Jerusalem's case will not admit this argument: "What thing shall I liken to thee, or what shall I equal to thee, that I may comfort thee? What city, what country, is there, whose case is parallel to thine? What witness shall I produce to prove an example that will reach thy present calamitous state? Alas! there is none, no sorrow like thine, because there is none whose honour was like thine." (2.) We tell them that their case is not desperate, but that it may easily be remedied; but neither will that be admitted here, upon a view of human probabilities; for thy breach is great, like the sea, like the breach which the sea sometimes makes upon the land, which cannot be repaired, but still grows wider and wider. Thou art wounded, and who shall heal thee? No wisdom nor power of man can repair the desolations of such a broken shattered state. It is to no purpose therefore to administer any of these common cordials; therefore,
2.The method of cure prescribed is to address themselves to God, and by a penitent prayer to commit their case to him, and to be instant and constant in such prayers (Lam 2:19): "Arise out of thy dust, out of thy despondency, cry out in the night, watch unto prayer; when others are asleep, be thou upon thy knees, importunate with God for mercy; in the beginning of the watches, of each of the four watches, of the night (let thy eyes prevent them, Psa 119:148), then pour out thy heart like water before the Lord, be free and full in prayer, be sincere and serious in prayer, open thy mind, spread thy case before the Lord; lift up thy hands towards him in holy desire and expectation; beg for the life of thy young children. These poor lambs, what have they done? Sa2 24:17. Take with you words, take with you these words (Lam 2:20), Behold, O Lord! and consider to whom thou hast done this, with whom thou hast dealt thus. Are they not thy own, the seed of Abraham thy friend and of Jacob thy chosen? Lord, take their case into thy compassionate consideration!" Note, Prayer is a salve for every sore, even the sorest, a remedy for every malady, even the most grievous. And our business in prayer is not to prescribe, but to subscribe to the wisdom and will of God; to refer our case to him, and then to leave it with him. Lord, behold and consider, and thy will be done.
The order of death is here exposed,as it excites mercy. First is a prayer to mothers as said: "They cry to theri mothers, 'Where is bread and wine?'". As if wine is lacking, so give to us bread. For Lamentations 4:4 claims: "the children beg for food, but no one gives to them."
Second, there is the necessity for praying. As Verse 12 continues: "as they faint like wounded men in the streets of the city." That is, they perish by the famine: "in the streets of the city". As if by avoiding everything, since they are unable to render any aid or remedy. For Jeremiah 21:7 says: "and the people in this city who survive the pestilence, sword, and famine."
Third, is the most bitter death. Verse 12 thus concludes: "as their life is poured out on their mothers' bosom." Thus the Book of Kings: "And when, he had lifted him, and brought him to his mother, the child sat on her lap till noon, and then died." (2 Kings (4 Kings): 4:20).
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SUMMARY
Lamentations 2:12 offers a harrowing portrayal of the extreme suffering endured by the children of Jerusalem during the Babylonian siege, depicting them in their final, desperate moments. It captures their agonizing pleas for basic sustenance, their subsequent collapse in the city streets, and their tragic demise in the arms of their helpless mothers. This verse powerfully communicates the profound despair, the indiscriminate devastation of famine, and the utter vulnerability of the innocent amidst the severe divine judgment and national catastrophe that overwhelmed the city.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 2:12 is exceptionally rich in Imagery and Pathos. The verse paints a vivid, harrowing picture of starving children crying for food, collapsing in the public streets, and dying in their mothers' arms. This graphic imagery evokes an immediate and strong emotional response, drawing the reader into the profound suffering. The Simile "swooned as the wounded" is particularly impactful, as it contrasts the actual cause of death (famine) with its visual appearance (battle casualties), underscoring the widespread and indiscriminate nature of the devastation, where starvation is as deadly as warfare. The phrase "their soul was poured out" is a powerful Metaphor or Idiom for death, likening the departure of life to a liquid draining away, emphasizing the finality, helplessness, and slow, agonizing nature of the children's demise. This masterful use of language creates intense Pathos, designed to elicit deep sorrow, compassion, and lament from the audience, highlighting the tragic consequences of Jerusalem's sin and God's severe judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 2:12 stands as a stark theological reminder of the severe consequences of covenant disobedience and the grim reality of divine judgment. While profoundly tragic and difficult to reconcile with a loving God, this scene is presented not as random misfortune but as the painful, yet righteous, outworking of God's character and His solemn warnings to His people. It underscores that God takes sin seriously, and His justice, though often delayed, will ultimately be executed. The suffering of the innocent, particularly children, amplifies the gravity of the nation's rebellion, demonstrating that the effects of sin are far-reaching, indiscriminate, and devastating. Yet, even within this bleak portrayal, the book of Lamentations, and the broader prophetic tradition, holds out the possibility of repentance and the enduring hope of God's steadfast love and compassion, which are new every morning, even in the midst of profound despair.
REFLECTION AND APPLICATION
Lamentations 2:12 compels us to confront the devastating realities of human suffering, particularly when it stems from societal brokenness, rebellion against God, or the harsh realities of conflict and famine. This verse serves as a powerful call to empathy, urging us to feel the weight of suffering experienced by the most vulnerable, especially children, in our world today. It reminds us that sin has profound and far-reaching consequences, not only for those who commit it but for entire communities and generations. While the immediate context is divine judgment on ancient Israel, the underlying principles of cause and effect, and the human cost of spiritual and moral decay, remain timeless. We are challenged to examine our own lives and societies for areas of disobedience or neglect that might lead to suffering, and to respond with compassion, prayer, and tangible action for those who are afflicted. Ultimately, this passage, within the broader narrative of Lamentations, also points us to the enduring hope found in God's mercy and faithfulness, even amidst the deepest despair, prompting us to seek His face, confess our failings, and trust in His redemptive plan for restoration and healing.
Questions for Reflection
FAQ
Why would God allow such extreme suffering, especially for innocent children?
Answer: This is one of the most profound and difficult questions in theology, often referred to as the problem of evil and suffering. In the immediate context of Lamentations, the suffering is presented as a direct, albeit agonizing, consequence of Judah's persistent sin and rebellion against God, fulfilling the covenant curses warned about in passages like Deuteronomy 28. While the children themselves may be "innocent" of specific adult sins, they are inextricably part of a corporate nation that has collectively turned away from God. The severity of their suffering underscores the gravity of sin and the holiness of God's character. It demonstrates that sin has devastating, indiscriminate effects, impacting all members of a community, regardless of individual culpability. The Bible teaches that God is just and righteous, and while His judgments are severe, they are always rooted in His character and His covenant faithfulness. This suffering also serves to humble the people, break their pride, and call them to repentance, ultimately pointing towards God's enduring mercy, as seen in Lamentations 3:22-23.
What is the significance of the phrase "their soul was poured out"?
Answer: The phrase "their soul was poured out" (Hebrew shâphak nephesh) is a powerful and deeply evocative idiom for death. The "soul" (nephesh) in Hebrew thought often refers to the very life force, the breath, or the animating principle of a living being. To "pour out" something implies a complete emptying, draining, or expending. Therefore, when combined, it vividly describes the complete ebbing away of life, the last breath leaving the body, signifying the finality and utter helplessness of the children's demise. Unlike a violent, instantaneous death, this imagery suggests a slow, agonizing process of life draining away, making the scene even more poignant and tragic. It contrasts with instances where "pouring out the soul" refers to pouring out one's heart in fervent prayer or grief before God (e.g., 1 Samuel 1:15), highlighting the context-dependent meaning of such idioms.
How does this verse relate to God's justice and mercy?
Answer: Lamentations 2:12 is a stark portrayal of God's justice in action. The suffering depicted is understood within the biblical framework as a direct and inevitable consequence of Judah's covenant unfaithfulness and persistent rebellion against God. God, as a righteous and holy God, must judge sin. This verse illustrates the severity and comprehensiveness of that judgment, where even the most vulnerable are not spared from the devastating consequences of a nation's rebellion. However, the book of Lamentations is not solely about judgment. While it vividly describes the pain, it also serves as a profound lament, a cry to God that implicitly acknowledges His sovereignty and mercy. The very act of lamenting is an act of faith, appealing to a God who hears and can show compassion. Later in the book, particularly in Lamentations 3, the prophet explicitly pivots to God's enduring mercies and steadfast love, which are "new every morning." Thus, this verse, while emphasizing divine justice, sets the stage for a deeper understanding of God's multifaceted character, which encompasses both righteous judgment and boundless compassion for those who turn to Him in repentance.
CHRIST-CENTERED FULFILLMENT
Lamentations 2:12, with its harrowing depiction of children dying from famine and the complete breakdown of societal protection, serves as a profound backdrop against which the redemptive work of Christ shines even brighter. The suffering in Jerusalem was a direct consequence of sin, fulfilling the covenant curses that highlighted humanity's utter inability to perfectly obey God's law and earn His favor. In Christ, we see the ultimate answer to this brokenness and the divine judgment it incurred. He is the Lamb of God who takes away the sin of the world, bearing the full weight of God's righteous judgment that humanity deserved. Just as the children in Lamentations suffered an agonizing, slow death, Jesus, the Son of God, experienced unimaginable suffering and poured out His life, not due to His own sin, but as a substitutionary sacrifice for ours (e.g., Isaiah 53:5). He became a curse for us, redeeming us from the curse of the law (as articulated in Galatians 3:13). Furthermore, where the mothers in Lamentations were helpless to provide "corn and wine" and could only witness death, Christ offers true spiritual sustenance—He is the Bread of Life and the true vine, providing eternal life and spiritual nourishment that satisfies the deepest hunger and thirst of the soul. His death and resurrection overcome the spiritual death brought by sin, offering hope, comfort, and ultimate life to all who trust in Him, transforming despair into an enduring hope that does not put us to shame.