TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Lamentations 4:13–20. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here,
I.The sins they were charged with, for which God brought this destruction upon them, and which served to justify God in it (Lam 4:13, Lam 4:14): It is for the sins of her prophets, and the iniquities of her priests. Not that the people were innocent; no, they loved to have it so (Jer 5:31), and it was to please them that the prophets and priests did as they did; but the fault is chiefly laid upon them, who should have taught them better, should have reproved and admonished them, and told them what would be in the end hereof; of the hands of those watchmen who did not give them warning will their blood be required. Note, Nothing ripens a people more for ruin, nor fills the measure faster, than the sins of their priests and prophets. The particular sin charged upon them is persecution; the false prophets and corrupt priests joined their power and interest to shed the blood of the just in the midst of her, the blood of God's prophets and of those that adhered to them. They not only shed the blood of their innocent children, whom they sacrificed to Moloch, but the blood of the righteous men that were among them, whom they sacrificed to that more cruel idol of enmity to the truth and true religion. This was that sin which the Lord would not pardon (Kg2 24:4) and which brought the last destruction upon Jerusalem (Jam 5:6): You have condemned and killed the just. And the priests and prophets were the ringleaders in persecution, as in Christ's time the chief priests and scribes were the men that incensed the people against him, who otherwise would have persisted in their hosannas. Now these are those that wandered as blind men in the streets, Lam 4:14. They strayed from the paths of justice, were blind to every thing that is good, but to do evil they were quick-sighted. God says of corrupt judges, They know not, neither do they understand; they walk in darkness (Psa 82:5); and Christ says of the corrupt teachers, They are blind leaders of the blind, Mat 15:14. They have so polluted themselves with innocent blood, the blood of the saints, that men could not touch their garments; they made themselves odious to all about them, so that good men were as shy of touching them as of touching a dead body, which contracted a ceremonial pollution, or of touching the bloody clothes of one slain, which tender spirits care not to do. There is nothing that will make prophets and priests to be abhorred so much as a spirit of persecution.
II.The testimony of their neighbours produced in evidence against them, both to convict them of sin and to show the equity of God's proceedings against them. Some that have grown very impudent in sin boast that they care not what people say of them; but God, by the prophet, would have the Jews to take notice of what people said of them and what was the opinion of the standers by concerning them (Lam 4:15, Lam 4:16), what they said, nay, what they cried unto them, especially to the corrupt priests and prophets, among the heathen. 1. They upbraided them with their pretended purity, while they lived in all manner of real iniquity. They cried to them, "Depart you; it is unclean. You were so precise that you would not touch a Gentile, by cried, Depart, depart; stand by thyself; I am holier than thou," Isa 65:5. Thus the prosecutors of Christ would not go into the judgment-hall, lest they should be defiled. "But can you now keep the Gentiles from touching you, when God has delivered you into their hands? When you flee away and wander you will bid them stand off and not touch you, because they are unclean. But in vain; these serpents will not be charmed or enchanted thus; no, they will no respect the persons of the priests, nor favour the elders; the most venerable persons will to them be despicable." 2. They upbraided them with their sins, and the anger of God against them for their sins, and the direful effects of that anger. They cried to them, Depart you; it is unclean. They all cried out shame on them, and could easily foresee that God would not long suffer so provoking a people to continue in so good a land. They knew their statutes and judgments were righteous, and expected they should be a wise and understanding people, Deu 4:6. But, when they saw them quite otherwise, they cried, Depart, depart; they soon read their doom, that the land would spue them out, as it had done their predecessors, and, when they saw the dispersed of Jacob fleeing and wandering, they told them of it. They said, Now the anger of the Lord has divided them, has dispersed them into all countries, because they respected not the persons of the priests, the pious priests that were among them, such as Zechariah the son of Jehoiada, Jeremiah, and others; neither did they favour the elders, but despised them and their authority when they went about to check them for their vicious courses. The very heathen foresaw that this would ruin them. 3. They triumphed in their ruin as irrecoverable. They said, when they saw them expelled out of their own land, "Now they shall no more sojourn there; they have bidden it a final farewell, never more to return to it, for God will no more regard them, and how then can they help themselves?" Herein they were mistaken. God had not cast them off, for all this. yet thus much is intimated, that all about them observed them to be so very provoking to their God that there was not reason to expect any other than that they should be quite abandoned.
III.The despair which they themselves were almost brought to under their calamities.
Having heard what they said concerning them among the heathen, let us now hear what they say concerning themselves (Lam 4:17): "As for us, we look upon our case to be in a manner helpless. Our end is near (Lam 4:18), the end both of our church and of our state; we are just at the brink of the ruin of both; nay, our end has come; we are utterly undone; a fatal final period is put to all our comforts; the days of our prosperity are fulfilled; they are numbered and finished." Thus their fears concurred with the hopes of their enemies that the Lord would no more regard them. For,
1.The refuges they fled to disappointed them. They looked for help from this and the other powerful ally, but to no purpose; it proved vain help. The succours they expected did not come in, or at least they had not the success they expected, and their eyes failed with looking for that which never came (Lam 4:17); they watched in watching; they watched long, and with a great deal of earnestness and impatience, for a nation that promised them assistance, but failed the, and frustrated their expectation. They could not save them; they were too weak to contend with the Chaldean army and therefore retired. Help from creatures is vain help (Psa 60:11), and we may look for it till our eyes fail, till our hearts fail, and come short of it at last.
2.The persecutors they fled from overtook them and overcame them (Lam 4:18): They hunt our steps, that we cannot go in our streets. When the Chaldeans besieged the city they raised their batteries so high above the walls that they could command the town, and shoot at people as they went along the streets. They hunted them with their arrows from place to place. When the city was broken up, and all the men of war fled, their persecutors were swifter than the eagles of heaven when they fly upon their prey, Lam 4:19. There was no escaping them; they pursued them upon the mountains, and, when they thought they had got clear of them, they fell into the hands of those that laid wait for them in the wilderness, to cut off their retreat, and to pick up stragglers. nay, the king himself, though he may be supposed to have had all the advantages the exigence of the case would admit to favour his flight, yet could not escape, for divine vengeance pursued him with them, and then (Lam 4:20), The breath of our nostrils, the anointed of the Lord, was taken in their pits. Some apply it to Josiah, who was killed in battle by the king of Egypt; but it is rather to be understood of Zedekiah, who was the last king of the house of David, and who was pursued by the Chaldeans and seized in the plains of Jericho, Jer 39:5. He was the anointed of the Lord, heir of that family which God had appointed to the government. he was very much confided in by the Jewish state: They said, Under his shadow we shall live among the heathen. They promised themselves that the remnant which were left after Jeconiah's captivity should, under the protection of his government, yet again take root downward and bear fruit upward. They thought, though they were so reduced that they could not think of reigning over the heathen, as they had done, yet they might make a shift to live among them and not be insulted and pulled to pieces by them. Thus apt are sinking interests not only to catch at every twig, but to think it will recover them. Jerusalem died of a consumption, a flattering distemper. Even when she was ready to expire she formed some hopeful symptoms to herself, and on them grounded a hope that she should recover; but what came of it? The shadow under which they thought they should live proved like that of Jonah's gourd, which withered in a night. He that was the anointed of the Lord was taken in their pits, as if he had been but a beast of prey; so little account did they make of a person deemed sacred and not to be violated. Note, When we make any creature the breath of our nostrils, and promise ourselves that we shall live by it, it is just with God to stop that breath, and deprive us of the life we expected by it; for God will have the honour of being himself along our life and the length of our days.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
So, as far as the infliction of punishment Verse 16 states: '"The Lord himself", by his fore-knowledge, "has scattered them." That is, he disperses (Jews) among nations. As Psalm 55 (54):22 says: "Cast your burden on the Lord, and he will sustain you; he will never permit the righteous to be moved."
Thirdly, an irreverence for their elders was blamed on them (the Jews), and their enemies regarded such irreverence. As said: "No honor was shown to the priests, no favor to the elders." As Isaiah 3:5 says: "the youth will be insolent to the elder, and the base fellow to the honorable." Or these can be words of the prophet against enemies (of the Jews).
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Summary
Lamentations 4:16 powerfully articulates the severe consequences of Judah's profound moral and spiritual decline, specifically highlighting the divine judgment that led to their scattering and abandonment. The verse reveals that the Lord's anger was justly poured out upon the people because of their widespread disrespect for those in positions of spiritual and civic authority—the priests and the elders—signifying a deeper rebellion against God's established order and covenant. This contempt for leadership ultimately contributed to their societal fragmentation and the terrifying withdrawal of God's benevolent regard.
Context
Literary Context
Lamentations 4 offers a harrowing depiction of Jerusalem's suffering during and after the Babylonian siege, vividly portraying starvation, desolation, and the collapse of societal order. This chapter starkly contrasts Zion's past glory with its present humiliation, attributing the catastrophe not to random fate but to divine judgment for sin. Verse 16 serves as a pivotal theological explanation for this suffering, shifting from the description of physical agony to the spiritual and moral reasons behind it. It directly links the "anger of the LORD" to the people's specific transgressions, particularly their contempt for the very leaders God had appointed to guide them, thereby providing a profound theological rationale for the unprecedented calamity that has befallen them. The preceding verses lament the suffering, and this verse explains the why.
Historical & Cultural Context
The destruction of Jerusalem in 586 BC by Nebuchadnezzar's Babylonian forces marked the end of the Kingdom of Judah and the beginning of the Babylonian exile. This cataclysmic event was understood by the prophets not merely as a political or military defeat but as God's righteous judgment for centuries of idolatry, injustice, and covenant unfaithfulness. In ancient Israel, priests were divinely appointed to mediate between God and the people, teach the Law, and oversee sacrificial worship, embodying the nation's spiritual life. Elders served as community leaders, judges, and advisors, responsible for upholding justice and maintaining social order. To "respect not the persons" and "favour not" these figures was a profound act of rebellion, undermining the very foundations of Israelite society and demonstrating a direct affront to the divine authority they represented. This widespread contempt for God-ordained structures contributed directly to the moral decay that precipitated the nation's downfall, as seen in the warnings throughout the book of Deuteronomy.
Key Themes
Lamentations 4:16 powerfully underscores several critical themes. Firstly, it highlights the severity and justice of divine judgment. The "anger of the LORD" is not capricious but a righteous and deliberate response to persistent sin and rebellion, culminating in the "division" and abandonment of His people. This reinforces the biblical truth that God is holy and will not tolerate unrepentant sin, as warned in passages like Nahum 1:3. Secondly, the verse emphasizes the consequences of disregarding God-ordained authority. The people's contempt for priests and elders represented a systemic rejection of the spiritual and civic order God had established, leading inevitably to societal breakdown and moral chaos. This theme resonates with the broader biblical principle of submission to authority for the sake of order and righteousness, as taught in Romans 13:1-7. Finally, it speaks to the loss of divine favor and protection. The declaration "he will no more regard them" signifies a terrifying withdrawal of God's presence and blessing, a direct result of their covenant infidelity, leaving them vulnerable to their enemies and the full weight of His righteous wrath.
Exposition and Analysis
Key Word Analysis
Meaning "to be smooth," but by implication, "to apportion or separate." In this context, it vividly describes the scattering of the people of Judah, the breaking apart of their society, and the fragmentation of their national identity under divine judgment. It implies a deliberate act of God to dismember and disperse them as a direct consequence of their collective sin.
Meaning "to scan, i.e., look intently at; by implication, to regard with pleasure, favor or care." The phrase "he will no more regard them" (incorporating H3254, yâçaph, meaning "to add or augment," here used adverbially to mean "no more" or "not again") signifies a complete cessation of God looking upon them with favor, concern, or protective care. It is a terrifying declaration of divine abandonment, a withdrawal of the benevolent gaze that had once sustained them.
Meaning "to bend or stoop in kindness to an inferior; to favor, bestow." The negation "they favoured not the elders" indicates a complete absence of graciousness, respect, or deference towards the elders. This word highlights the moral bankruptcy of the people, who not only lacked respect but actively withheld the kindness and honor due to those in positions of leadership, demonstrating a profound spiritual callousness and rebellion against God's established order.
Verse Breakdown
"The anger of the LORD hath divided them"
This clause directly attributes the catastrophic scattering, societal breakdown, and national fragmentation of Judah to the righteous indignation of Yahweh. It asserts divine agency in their suffering, indicating that their dispersion was not merely a military defeat but a deliberate act of God's judgment for their persistent sin and covenant unfaithfulness. The "division" speaks to both their physical scattering into exile and the internal fragmentation of their community and social order.
"he will no more regard them"
This phrase declares a severe and terrifying consequence of God's anger: a complete cessation of His benevolent attention, favor, and protective care. It signifies a profound withdrawal of divine presence and blessing, leaving the people exposed and vulnerable to their enemies and the full weight of their self-inflicted consequences. This is a powerful expression of divine abandonment, a direct result of their actions and a terrifying fulfillment of covenant curses.
"they respected not the persons of the priests"
This identifies a specific and grievous sin of the people. "Respecting persons" (literally "lifting up the face") refers to showing partiality, honor, or deference. Here, it is negated, meaning they showed no honor, deference, or due regard for the priests. As God's designated representatives, responsible for teaching the Law and mediating worship, disrespecting the priests was tantamount to disrespecting God Himself and His sacred institutions, undermining the very spiritual foundation of the nation.
"they favoured not the elders"
This second specific sin parallels the first, extending the widespread disrespect to civic leadership. The elders were the wise and experienced leaders responsible for justice, order, and guidance in society. To "favour not" them implies a lack of kindness, grace, or even basic courtesy and submission to their authority. This widespread contempt for both spiritual (priests) and civic (elders) authority underscored a deep-seated rebellion against the divine order and contributed significantly to the moral anarchy and societal decay that ultimately led to their downfall.
Literary Devices
Lamentations 4:16 employs several potent literary devices to convey its message of judgment and despair. Personification is evident in "The anger of the LORD hath divided them," where God's anger is depicted as an active agent, capable of performing actions like dividing. This emphasizes the direct, personal, and forceful nature of divine judgment. Parallelism, specifically synonymous parallelism, is strongly present in the latter half of the verse: "they respected not the persons of the priests, they favoured not the elders." This structure reinforces the idea that both spiritual and civic authorities were equally disrespected, highlighting the pervasive and deep-seated nature of the people's rebellion against all forms of God-ordained order. The phrase "he will no more regard them" functions as Hyperbole, underscoring the extreme and seemingly irreversible nature of God's withdrawal of favor, emphasizing the profound depth of their transgression and the severity of the consequent divine abandonment.
Theological and Thematic Connections
Lamentations 4:16 profoundly illustrates the biblical principle that God is holy and just, and while merciful, He will not indefinitely tolerate unrepentant sin, especially when it involves a systemic rejection of His established order and representatives. The "anger of the LORD" is not an irrational outburst but a righteous response to a broken covenant and a people's contempt for the very structures designed to maintain their relationship with Him. This verse serves as a stark reminder that true reverence for God is demonstrated not only in worship but also in respecting the authorities He has placed, whether spiritual or civil. The consequences of such widespread disrespect are dire, leading to societal fragmentation and the withdrawal of divine favor, fulfilling the covenant curses.
Reflection and Application
Lamentations 4:16 offers a sobering mirror for contemporary reflection, challenging us to examine our own attitudes toward authority, whether in the church, government, or even within our families and communities. Do we, like ancient Judah, harbor a spirit of disrespect or contempt for those God has placed in leadership, or do we strive to honor them, recognizing that their position, if not their person, is ordained by God for order and blessing? This verse reminds us that societal breakdown often begins with a moral and spiritual decay that manifests as a disregard for established order and a rejection of wisdom. Furthermore, it prompts us to consider the gravity of God's justice. While we live under grace, the principle that sin has consequences remains, and a persistent, unrepentant rebellion can lead to a withdrawal of divine blessing and a sense of spiritual abandonment. Our appropriate response should be one of humility, repentance, and a renewed commitment to honoring God by honoring those He has set over us, fostering a culture of respect rather than cynicism.
Questions for Reflection
FAQ
Does God truly abandon His people, as implied by "he will no more regard them"?
The phrase "he will no more regard them" in Lamentations 4:16 signifies a severe withdrawal of God's favorable attention and protective care due to Judah's persistent and egregious sin, particularly their disrespect for His appointed leaders. This was a covenantal judgment, meaning God was acting according to the curses outlined in the Mosaic Covenant for disobedience (e.g., Deuteronomy 28:15-68). While it felt like abandonment to the suffering people, it was a consequence of their actions, not a capricious act. In the broader biblical narrative, God's ultimate faithfulness to His covenant promises means He does not utterly or permanently abandon His elect, even through periods of severe discipline and judgment. The exile was a period of discipline, intended to bring about repentance and restoration, as prophesied by Jeremiah (e.g., Jeremiah 29:10-14). So, while the immediate experience was one of divine disregard, it was part of a larger plan of redemption, not a final, irreversible rejection of His people.
What was the significance of disrespecting priests and elders in ancient Israel?
In ancient Israel, priests and elders held foundational roles in maintaining the nation's spiritual and social order. Priests were God's designated mediators, responsible for teaching the Law, offering sacrifices, and preserving the covenant relationship. Disrespecting them was a direct affront to God's sacred institutions and His revealed will, undermining the very spiritual fabric of the nation. Elders were the civil leaders, judges, and wise counselors who upheld justice, resolved disputes, and guided the community. To "respect not the persons" and "favour not" these figures meant a widespread rejection of both divine and human authority, leading to moral anarchy, injustice, and a breakdown of the very societal fabric God had established. This contempt for leadership was a symptom of a deeper spiritual rebellion against God Himself and His covenant, demonstrating a profound disregard for the order He had instituted for their well-being.
Christ-Centered Fulfillment
Lamentations 4:16, with its stark portrayal of divine anger and the devastating consequences of human rebellion and disrespect for authority, finds its ultimate and profound fulfillment in Jesus Christ. The "anger of the LORD" that "divided them" and led to the abandonment of His people in their sin was fully poured out upon Christ on the cross. He became the one upon whom God's righteous wrath against all human sin, including the systemic disrespect for divine order, was satisfied. As Isaiah 53:5 prophesied, "He was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed." In Christ, the ultimate "Lamb of God" who takes away the sin of the world (as seen in John 1:29), God did not "no more regard" His people, but rather, through the perfect sacrifice of His Son, provided a way for reconciliation and renewed favor. Furthermore, Jesus Christ is the ultimate Priest and Elder. As our Great High Priest (as described in Hebrews 4:14-16), He perfectly mediates between God and humanity, offering a once-for-all sacrifice that truly cleanses from sin, unlike the imperfect sacrifices overseen by the Old Testament priests. As the "Chief Shepherd" and Head of the Church (see 1 Peter 5:4 and Ephesians 1:22-23), He embodies the perfect, righteous, and compassionate leadership that the elders were meant to represent. The sin of disrespecting priests and elders, which brought judgment upon Judah, is overcome by the perfect honor and submission due to Christ. In Him, God establishes a new covenant where true spiritual authority is vested, and those who believe are brought into a relationship of grace, no longer subject to the curse of divine abandonment but embraced by His eternal love and presence, as promised in Matthew 28:20.