Lamentations 4:21

KJV

¶ Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked.

KJV (with Strong's)

Rejoice {H7797} and be glad {H8055}, O daughter {H1323} of Edom {H123}, that dwellest {H3427} in the land {H776} of Uz {H5780}; the cup {H3563} also shall pass {H5674} through unto thee: thou shalt be drunken {H7937}, and shalt make thyself naked {H6168}.

Complete Jewish Bible

Rejoice, be glad, daughter of Edom, who lives in the land of 'Utz. To you too the cup will pass; you will get drunk and strip yourself naked!

Berean Standard Bible

So rejoice and be glad, O Daughter of Edom, you who dwell in the land of Uz. Yet the cup will pass to you as well; you will get drunk and expose yourself.

American Standard Version

Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz: The cup shall pass through unto thee also; thou shalt be drunken, and shalt make thyself naked.

Commentary

### SUMMARY
Lamentations 4:21 delivers a profoundly ironic and piercing prophetic declaration directed at the nation of Edom. Amidst the prophet’s deep lament over Jerusalem's catastrophic fall and Judah's immense suffering, this verse abruptly shifts focus to Edom, a long-standing adversary. It sarcastically invites Edom to continue their gloating over Judah’s calamity, while simultaneously pronouncing an inescapable divine judgment upon them. The vivid imagery of a "cup" of wrath, followed by public drunkenness and nakedness, powerfully portrays the impending and humiliating devastation that awaits Edom, ensuring that their moment of malicious triumph will be short-lived and ultimately reversed by God's righteous justice.

### CONTEXT
* **Literary Context:** Lamentations 4 provides a harrowing and graphic account of the siege and destruction of Jerusalem in 586 BC. The chapter meticulously details the horrors of famine, the suffering of children, the desecration of the nobility, and the pervasive desolation that engulfed the city and its inhabitants. It starkly contrasts Zion's former glory with its present humiliation, attributing this suffering to the sins of the people and their leaders. Verse 21 marks a significant and abrupt pivot in the lament. Up to this point, the prophet's focus has been introspective, dwelling on Judah's plight. However, this verse suddenly turns outward, directly addressing Edom, a neighboring nation. This sudden shift serves a crucial theological purpose: it highlights God's broader scope of justice, extending beyond His covenant people to include those who wronged them. This provides a glimmer of hope and comfort for the beleaguered Judeans, assuring them that their oppressors will also face divine retribution.
* **Historical & Cultural Context:** Edom, a nation descended from Esau, Jacob's twin brother, maintained a long and often contentious relationship with Israel and Judah. Their territory lay to the southeast of Judah, encompassing the rugged, mountainous region of Seir. The "land of Uz" is traditionally associated with Edom or a bordering region, notably known from the book of Job as Job's homeland. During the Babylonian siege and subsequent destruction of Jerusalem, the Edomites, rather than offering aid to their distressed kinsmen (descendants of Jacob), actively participated in the plunder, cut off fleeing Judeans, and rejoiced in Judah's downfall. This malicious behavior is explicitly documented in prophetic texts such as [Obadiah 1:10-14](/obadiah/1-10-14 "Obadiah 1:10-14 - Edom's Violence Against Jacob") and [Psalm 137:7](/psalms/137-7 "Psalm 137:7 - Edom's Role in Jerusalem's Destruction"). Therefore, Lamentations 4:21 speaks directly into a specific historical moment where Edom's malevolent joy and complicity were fresh wounds for the surviving Judeans, making the prophecy of their impending judgment particularly poignant, just, and deeply satisfying for the suffering remnant.
* **Key Themes:** This verse powerfully contributes to several overarching themes within Lamentations and broader biblical theology. Firstly, it emphatically underscores the theme of **Divine Retribution and Poetic Justice**. Edom's gleeful participation in Judah's suffering is met with a divine promise that they will, in turn, experience a similar, if not worse, fate. This illustrates the immutable principle that God is a righteous judge who holds all nations accountable for their actions, especially their treatment of His covenant people. This divine accountability is a recurring motif in prophetic messages against nations, as seen in books like [Jeremiah 49](/jeremiah/49 "Jeremiah 49 - Prophecy Against Edom") and [Ezekiel 25](/ezekiel/25 "Ezekiel 25 - Prophecy Against Ammon, Moab, Edom, and Philistia"). Secondly, the potent imagery of the "cup" introduces the pervasive biblical theme of the **Cup of God's Wrath**. This metaphor, prevalent throughout the Old Testament, represents the outpouring of divine judgment and fury, a bitter potion that nations are compelled to drink. Judah has already drunk from this cup, experiencing exile and desolation, and now the prophet declares it will "pass through" to Edom, signifying their inevitable turn to endure God's severe punishment, a concept also found in [Jeremiah 25:15-28](/jeremiah/25-15-28 "Jeremiah 25:15-28 - The Cup of God's Fury"). Lastly, the prophecy of being "drunken, and shalt make thyself naked" highlights the theme of **Humiliation and Exposure**. This imagery signifies a complete loss of control, public shame, and utter devastation, mirroring the stripping and shaming that Jerusalem endured, and affirming that Edom's pride will be brought low in a public and humiliating manner.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Edom (Hebrew, _ʼĔdôm'_):** This term (H123) refers to the nation descended from Esau, Jacob's twin brother. Its root meaning is "red," likely referring to Esau's red appearance at birth or the reddish sandstone landscape of their territory. In this context, "daughter of Edom" personifies the nation, specifically targeting them for their historical animosity and recent malicious actions against Judah, making the judgment intensely personal and specific.
* **Cup (Hebrew, _kôwç'_):** This noun (H3563) literally means a drinking vessel. However, in prophetic literature, as here, it is used figuratively to represent a "lot" or "portion," specifically the portion of divine wrath, judgment, or destiny. The imagery of drinking from a cup powerfully conveys the experience of receiving God's decreed punishment, often implying a bitter and overwhelming experience that must be fully consumed.
* **Pass through (Hebrew, _ʻâbar'_):** The verb (H5674) signifies "to cross over" or "to pass through." In this context, it emphasizes the inevitability and universality of the impending judgment. Just as the cup of suffering and judgment has already "passed through" Judah, it will undeniably and inexorably "pass through" to Edom, indicating that no nation is exempt from God's justice, and their turn for divine reckoning has definitively arrived.
* **Make thyself naked (Hebrew, _ʻârâh'_):** This verb (H6168) means "to be bare," "to empty," or "to uncover." In the context of judgment, it vividly portrays public humiliation, profound shame, and utter exposure. To be made naked symbolizes a complete loss of dignity, power, and protection, leaving one utterly vulnerable, disgraced, and stripped of all honor before others, a direct and devastating consequence of the overwhelming divine judgment.

#### Verse Breakdown
* **"Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz;":** This opening clause is saturated with profound **irony** and **sarcasm**. The prophet is not genuinely inviting Edom to celebrate; rather, he is bitterly mocking their current malicious gloating and triumphalism over Judah's catastrophic downfall. "Daughter of Edom" serves as a personification of the entire nation, addressing it directly and pointedly. The geographical reference to "the land of Uz" firmly grounds Edom's identity and location, perhaps also subtly recalling the suffering of Job from Uz, thereby hinting at the profound suffering Edom is yet to endure. The command to "rejoice and be glad" functions as a direct taunt, deliberately setting up the stark and devastating contrast with the inevitable judgment that is about to be pronounced.
* **"the cup also shall pass through unto thee:":** This is a declarative statement of inescapable divine judgment. The "cup" is a powerful and recurrent biblical metaphor for God's wrath, punishment, and the decreed portion of suffering. The phrase "pass through unto thee" signifies that Edom's turn to drink from this bitter cup is both inevitable and imminent. It powerfully implies that just as Judah has already endured its full portion of suffering and desolation, Edom will likewise receive its just due, emphasizing the universal and impartial principle of divine retribution that leaves no nation unjudged for its actions.
* **"thou shalt be drunken, and shalt make thyself naked.":** These two phrases vividly describe the devastating effects of drinking from the cup of God's wrath. To be "drunken" (Hebrew, _shâkar'_) implies a complete loss of control, disorientation, and irrational behavior, a state of being utterly overwhelmed and incapacitated by judgment. To "make thyself naked" (Hebrew, _ʻârâh'_) symbolizes public shame, utter humiliation, and the complete exposure of one's vulnerability, weakness, and sin. This potent imagery paints a stark picture of Edom's pride being stripped away, leaving them disgraced, powerless, and utterly exposed before the nations, directly mirroring the profound humiliation and public shaming that Jerusalem itself had recently endured.

#### Literary Devices
Lamentations 4:21 employs several potent **literary devices** to convey its message of impending judgment with dramatic force. The most prominent is **Irony** and **Sarcasm**, powerfully evident in the opening command, "Rejoice and be glad, O daughter of Edom." This is not a genuine invitation to celebration but a bitter, biting taunt, designed to highlight Edom's malicious joy over Judah's suffering, which the prophet declares will soon turn to profound sorrow and humiliation. The prophet masterfully turns Edom's own celebratory posture against them. Secondly, the verse utilizes a powerful **Metaphor** with the "cup" representing God's wrath and judgment. This common biblical image vividly portrays the inescapable and overwhelming nature of divine punishment, depicting it as a bitter potion from which Edom must inevitably drink. Furthermore, the subsequent imagery of being "drunken" and "naked" functions as both **Metonymy** and **Symbolism** for utter humiliation, a complete loss of control, and public disgrace, signifying the comprehensive devastation and stripping away of dignity that awaits Edom. The direct address "O daughter of Edom" is a form of **Personification**, treating the nation as an individual, which makes the prophetic declaration more immediate, personal, and impactful. Finally, there is a strong underlying **Antithesis** or **Juxtaposition** between Edom's present, fleeting joy and their impending, certain shame, powerfully underscoring the dramatic reversal of fortunes dictated by divine justice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 4:21 profoundly articulates the theological principle of divine retribution, emphasizing that God is a righteous judge who will not allow malicious actions to go unpunished, especially when directed against His people. It serves as a stark reminder that while God's covenant people may experience discipline, those who gloat over their suffering or actively participate in their oppression will inevitably face their own reckoning. The "cup of wrath" imagery powerfully conveys God's sovereign control over the destinies of nations, demonstrating that His justice is comprehensive, inescapable, and perfectly timed, ensuring that all who defy Him or harm His chosen will ultimately drink from the bitter cup of His judgment. This verse also highlights the universal consequence of pride, arrogance, and malicious joy, affirming that such attitudes ultimately lead to profound humiliation and public exposure before God and the world.

* [Obadiah 1:15](/obadiah/1-15 "Obadiah 1:15 - The Day of the Lord is Near for All Nations")
* [Jeremiah 25:15](/jeremiah/25-15 "Jeremiah 25:15 - The Cup of God's Fury")
* [Psalm 137:7](/psalms/137-7 "Psalm 137:7 - Edom's Role in Jerusalem's Destruction")

### REFLECTION AND APPLICATION
Lamentations 4:21 offers a timeless and sobering reflection on the nature of justice, both human and divine. It serves as a powerful warning against the insidious temptation to gloat over the misfortunes of others, particularly those who are suffering, vulnerable, or have been wronged. In a world often characterized by schadenfreude, vengeful desires, and a competitive spirit, this verse calls us to embrace a higher standard of compassion, empathy, and humility. It profoundly reminds us that God sees all actions—both the deep suffering of the innocent and the malicious joy of their oppressors—and that His perfect justice will ultimately prevail. For those who are experiencing injustice, persecution, or profound suffering, this verse offers a deep and abiding comfort: God is sovereign, and He will indeed bring about a day of reckoning for all who inflict harm or revel in others' pain. It encourages us to trust in His perfect timing and His righteous judgment, rather than succumbing to the temptation of seeking personal vengeance. Conversely, it serves as a stern caution against pride, arrogance, and any form of malicious satisfaction in another's downfall, urging us to cultivate a spirit of empathy, mercy, and lament for suffering, rather than celebration. It compels us to examine our own hearts for any inclination to rejoice in the misfortunes of even our adversaries, reminding us that such attitudes are an affront to God's character.

#### Questions for Reflection
* **How does this verse challenge our natural inclination to rejoice in the downfall of those who have wronged us or whom we consider adversaries?**
* **In what subtle or overt ways might we, like Edom, be tempted to revel in the suffering of others, even in our thoughts or conversations?**
* **How does the certainty of God's justice, as depicted here, provide comfort or challenge in our personal lives and in our view of global events today?**
* **What does it mean biblically to "drink the cup" of God's judgment, and how does Christ's willing experience of the "cup" relate to our salvation and freedom from judgment?**

### FAQ
**Who was Edom, and why were they singled out for this prophecy?**

Answer: Edom was a nation descended from Esau, Jacob's twin brother, establishing a long and often hostile relationship with the Israelites. Their territory was located southeast of Judah, encompassing the mountainous region of Seir. They were singled out in Lamentations 4:21, and in other prophetic books like [Obadiah](/obadiah/1 "The Book of Obadiah - Prophecy Against Edom"), because of their persistent animosity towards Israel and Judah. Crucially, during Jerusalem's destruction by Babylon in 586 BC, Edom did not show compassion but instead actively participated in the plunder, cut off fleeing Judeans, and rejoiced in their kinsmen's calamity. This malicious gloating and complicity in Judah's suffering provoked God's righteous wrath, leading to this precise prophecy of their own impending and humiliating judgment.

**What is the significance of the "land of Uz" in this verse?**

Answer: The "land of Uz" (H5780) is a geographical reference that helps to precisely identify the target of the prophecy as Edom. While its precise location is debated, it is generally associated with the region of Edom or a neighboring area, known primarily as the homeland of Job in the Old Testament ([Job 1:1](/job/1-1 "Job 1:1 - Job's Character and Wealth")). Its inclusion here grounds the prophecy in a specific geographical reality for the original audience, emphasizing that this judgment is directed at a real, identifiable nation. It also subtly connects Edom to a land associated with profound suffering, perhaps foreshadowing their own coming distress and the reversal of their fortunes.

**What does "the cup" symbolize in biblical prophecy, and why is Edom told to "rejoice" ironically?**

Answer: In biblical prophecy, "the cup" (H3563) is a powerful and recurring metaphor for God's wrath, judgment, and the portion of suffering or destiny that a person or nation is destined to drink. It signifies an overwhelming and inescapable divine decree. Nations are often depicted as being compelled to drink from this bitter cup, as seen in [Jeremiah 25:15-28](/jeremiah/25-15-28 "Jeremiah 25:15-28 - The Cup of God's Fury") and [Isaiah 51:17](/isaiah/51-17 "Isaiah 51:17 - Jerusalem's Suffering"). Edom is told to "rejoice and be glad" with bitter irony and cutting sarcasm. The prophet is not genuinely inviting them to celebrate; rather, he is mocking their current malicious joy over Judah's destruction. This ironic command highlights the stark contrast between their present, fleeting triumph and the certain, humiliating judgment that awaits them, effectively turning their celebration into a prelude for their own inevitable downfall.

### CHRIST-CENTERED FULFILLMENT
Lamentations 4:21, with its pronouncement of a "cup" of wrath and subsequent humiliation, finds its ultimate and profound Christ-centered fulfillment not in a future judgment for believers, but in the person and redemptive work of Jesus Christ. The "cup" of God's righteous wrath, which justly passed through Judah and was destined for Edom, represents the full, unmitigated measure of divine judgment against sin. In the Garden of Gethsemane, Jesus wrestled with the terrifying prospect of drinking this very cup, praying, "My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will" ([Matthew 26:39](/matthew/26-39 "Matthew 26:39 - Jesus Prays in Gethsemane")). He willingly drank that cup to its bitter dregs on the cross, enduring the full outpouring of God's holy judgment against humanity's sin, so that all who believe in Him might be eternally spared from its condemnation. Furthermore, the imagery of being "drunken" and "naked" and suffering public humiliation, which was prophesied for Edom, finds its deepest resonance in Christ's crucifixion. He was stripped, shamed, and exposed on the cross, enduring the ultimate public disgrace and bearing the curse of sin ([Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Jesus Endured the Cross")). He became sin for us ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")), bearing the nakedness of our shame and the drunkenness of God's wrath, allowing us to be clothed in His perfect righteousness and receive the cup of salvation instead of judgment. Thus, Lamentations 4:21, while a powerful prophecy of judgment for Edom, ultimately points to the Lamb of God who took away the sin of the world by drinking the cup of wrath on our behalf, offering forgiveness, reconciliation, and eternal life.

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

Job 1:1

¶ There was a man in the land of Uz, whose name [was] Job; and that man was perfect and upright, and one that feared God, and eschewed evil.

Amos 1:11

Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away [the punishment] thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever:

Revelation 16:15

Behold, I come as a thief. Blessed [is] he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.

Psalms 137:7

¶ Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase [it], rase [it, even] to the foundation thereof.

Isaiah 63:1

¶ Who [is] this that cometh from Edom, with dyed garments from Bozrah? this [that is] glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.

Isaiah 63:6

And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth.

Ecclesiastes 11:9

Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these [things] God will bring thee into judgment.