TRV
Study This Verse
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 impossibility of escaping is set forth here. To this idea three more notions are presented. First, is the siege, as Verse 22 begins: "Thou didst invite as to the day of an appointed feast my terrors on every side." Namely, like to the Jewish people accustomed to come to a solemn feast day. So, that, by you, (Lord) inspiring, they come to obey you. For, Isaiah 29:3 declares: "And I will encamp against you round about, and I will besiege you with towers and I will raise siegeworks against you."
Second, the impossibility of escaping is noticed. As stated: "and on the day of the anger of the Lord none escaped or survived." And Isaiah 41:25 declares: "I stirred up one from the north, and he has come, from the rising of the sun, and he shall call on my name."
Third, the destruction of those persons understanding is evaluated. Since Verse 22 concludes (this Chapter II): "those whom I dandled and reared my enemy destroyed." For, Baruch: 4:11 claims: "With joy I nurtured them, but I sent them away with weeping and sorrow."
Continue studying Lamentations 2:22 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Lamentations 2:22 encapsulates Jerusalem's profound lament over the catastrophic divine judgment she has endured. The verse vividly portrays the city's complete encirclement by overwhelming terrors, orchestrated by God as if for a solemn, appointed assembly, from which no one could escape the Lord's fierce anger. The most heart-wrenching aspect is the tragic fate of the innocent children—those whom Jerusalem had tenderly nurtured from infancy—now mercilessly consumed by her enemies. This passage powerfully conveys the utter desolation and irreversible loss experienced during the Babylonian conquest, underscoring the severity of God's righteous indignation against persistent covenant infidelity.
CONTEXT
Literary Context: Lamentations 2 immediately follows the initial lament of Chapter 1, which introduces Jerusalem as a desolate widow, stripped of her glory and abandoned. Chapter 2 intensifies this sorrow by shifting the theological focus from the state of Jerusalem's suffering to the divine agency behind it. The chapter systematically details the Lord's active role in bringing about the destruction, emphasizing that the city's suffering is not random but a direct, covenantal consequence of Judah's persistent disobedience. It opens with the declaration that "the Lord has swallowed up all the habitations of Jacob without mercy" and proceeds to catalog the systematic dismantling of Jerusalem's defenses, palaces, and even the sacred Temple, as seen in Lamentations 2:1-9. Verse 22, positioned at the chapter's conclusion, serves as a climactic and deeply poignant summary, highlighting the complete and inescapable nature of this divine judgment, particularly through the devastating imagery of the vulnerable children.
Historical & Cultural Context: The historical backdrop for Lamentations is the catastrophic fall of Jerusalem to the Neo-Babylonian Empire in 586 BC, which resulted in the destruction of the First Temple and the exile of the Jewish people. This event was not merely a military defeat but a profound theological crisis for Israel, challenging their understanding of God's covenant promises and His presence among them. The phrase "solemn day" (Hebrew: mo'ed) ironically alludes to Israel's religious festivals, which were divinely appointed times for joyous gathering, worship, and covenant renewal. Here, God has appointed a "day" for a different kind of gathering—one of terror, judgment, and destruction, fulfilling the curses outlined in the covenant for disobedience, particularly those found in Deuteronomy 28:15-68. Culturally, the consumption of children by enemies was an unimaginable horror, violating deeply held societal values concerning the protection of the innocent and the continuation of family lines, representing the ultimate breakdown of social order and national future.
Key Themes: This verse powerfully contributes to several key themes prevalent throughout Lamentations and the broader prophetic literature. Firstly, it underscores the theme of Divine Judgment and Wrath, portraying God's anger as a consuming force that leaves "none escaped nor remained." This is a stark reminder of the consequences of covenant disobedience and the seriousness with which God views sin, a theme also powerfully articulated in prophetic warnings such as those found in Jeremiah 25:8-11. Secondly, the verse highlights the theme of Total Desolation and Irreversible Loss, particularly through the imagery of "terrors round about" and the consumption of "swaddled and brought up" children. This speaks to the complete collapse of the social, political, and spiritual fabric of Judah, signaling the end of an era. Finally, there is the heartbreaking theme of the Suffering of the Innocent, as the most vulnerable members of society bear the brunt of the national sin, emphasizing the profound and widespread impact of corporate rebellion against God, echoing the warnings in Deuteronomy 32:25.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 2:22 employs several powerful literary devices to convey its message of profound sorrow and judgment. Irony is central, particularly in the phrase "Thou hast called as in a solemn day my terrors round about." A "solemn day" (Hebrew: mo'ed) typically refers to a joyous, appointed festival or assembly of worship. Here, God has appointed a "solemn day" for terror and destruction, a chilling inversion of expectation. Personification is evident as Jerusalem (or Judah) laments in the first person ("my terrors," "I have swaddled"), giving voice to the collective anguish of the city as a mother grieving her lost children. Hyperbole is used to emphasize the totality of the destruction: "none escaped nor remained," suggesting an absolute and complete annihilation, though some did survive into exile, the statement underscores the overwhelming nature of the catastrophe. Finally, the verse is saturated with Pathos, evoking deep pity and sorrow, especially through the vivid and heartbreaking imagery of "those that I have swaddled and brought up hath mine enemy consumed," which highlights the suffering of the most innocent and vulnerable. The use of Metaphor likens the terrors to an assembly, further emphasizing the organized and comprehensive nature of the divine judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 2:22 stands as a stark theological declaration of God's absolute sovereignty, even in judgment. It affirms that the calamities befalling Jerusalem were not random acts of war but divinely ordained consequences of covenant infidelity. The "day of the LORD'S anger" underscores God's holiness and justice, revealing that He will not tolerate persistent sin and idolatry within His covenant people. This judgment, though severe, is ultimately an act of divine discipline, designed to bring His people to repentance and a renewed understanding of His righteous character. The suffering of the innocent, particularly the children, highlights the corporate nature of sin and its far-reaching, devastating effects on an entire community, demonstrating that the consequences of rebellion permeate every level of society.
REFLECTION AND APPLICATION
Lamentations 2:22 serves as a sobering reminder of the profound seriousness of sin and the unwavering justice of God. While the New Covenant establishes a new relationship with God through grace, the principles of His holiness and the consequences of rebellion remain. This verse calls us to a deep introspection about the state of our hearts and communities, urging us to consider whether our lives truly align with God's will. It challenges us to take sin seriously, understanding that it has far-reaching implications beyond individual actions, potentially impacting generations and entire societies. Furthermore, the lament over the "swaddled and brought up" children compels us to recognize the preciousness of every human life, especially the most vulnerable, and to actively work towards protecting and nurturing them, both physically and spiritually. It should drive us to fervent prayer for those suffering in conflict zones today, and to advocate for justice and peace, recognizing that the innocent often bear the brunt of societal brokenness and sin.
Questions for Reflection
FAQ
What is the significance of "the day of the LORD'S anger" in this verse?
Answer: "The day of the LORD'S anger" (or "Day of the Lord") is a recurring prophetic theme throughout the Old Testament, signifying a specific time when God intervenes decisively in human history to execute judgment. This judgment is often against His enemies or, as in this case, against His own covenant people for their persistent disobedience and idolatry. In Lamentations 2:22, it underscores that the destruction of Jerusalem was not merely a geopolitical event but a divine reckoning, a manifestation of God's righteous wrath against the sin and rebellion of Judah. It emphasizes the theological understanding that God is actively involved in history, bringing about consequences for covenant breaking, as foretold in Deuteronomy 28 and reiterated by prophets like Isaiah 13.
Why does the verse specifically mention "those that I have swaddled and brought up"?
Answer: The mention of "those that I have swaddled and brought up" is profoundly significant because it highlights the most tragic and heartbreaking aspect of the judgment: the suffering and death of innocent children. From the perspective of personified Jerusalem, it represents the loss of the city's future, its hope, and its most vulnerable members. This imagery evokes deep pathos, underscoring the utter devastation and the complete breakdown of society. It also serves as a stark reminder that the consequences of corporate sin can extend to and impact even those who are seemingly innocent, emphasizing the pervasive and destructive nature of rebellion against God. The destruction of the young was a common and horrific outcome of ancient warfare, but here it is presented as a direct result of God's judgment, intensifying the lament and the sense of irreversible loss.
CHRIST-CENTERED FULFILLMENT
Lamentations 2:22, with its depiction of divine wrath and the consumption of the innocent, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The "day of the LORD'S anger" that fell upon Jerusalem for its sin was fully absorbed and satisfied in the ultimate "Day" of God's wrath poured out upon His Son on the cross. Jesus, the truly innocent One, became the Lamb of God who takes away the sin of the world (John 1:29), bearing the full weight of God's righteous judgment that humanity deserved. Where Jerusalem's children were "consumed" by the enemy, Christ was "consumed" by the Father's wrath, allowing all who believe in Him to escape and remain eternally. Through His sacrifice, Jesus established a new covenant where mercy triumphs over judgment for those who trust in Him (Hebrews 8:6). He is the Good Shepherd who gathers His "swaddled and brought up" ones, His beloved children, into His eternal care, ensuring that none of those the Father has given Him will be lost (John 6:39), ultimately reversing the tragic consumption and loss depicted in Lamentations and offering new life and hope.