TRV
Translation
King James Version
For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.
Complete Jewish Bible
For the offense of the daughter of my people is greater than the sin of S'dom, which was overthrown in an instant, without a hand to help her.
Berean Standard Bible
The punishment of the daughter of my people is greater than that of Sodom, which was overthrown in an instant without a hand turned to help her.
American Standard Version
For the iniquity of the daughter of my people is greater than the sin of Sodom, That was overthrown as in a moment, and no hands were laid upon her.
World English Bible Messianic
For the iniquity of the daughter of my people is greater than the sin of Sodom, That was overthrown as in a moment, and no hands were laid on her.
Geneva Bible (1599)
For the iniquitie of the daughter of my people is become greater then the sinne of Sodom, that was destroyed as in a moment, and none pitched campes against her.
Young's Literal Translation
And greater is the iniquity of the daughter of my people, Than the sin of Sodom, That was overturned as in a moment, And no hands were stayed on her.
In the KJVVerse 20,427 of 31,102
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Commentary on Lamentations 4 verses 1–12
1 ¶ How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.
2 The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!
3 Even the sea monsters draw out the breast, they give suck to their young ones: the daughter of my people is become cruel, like the ostriches in the wilderness.
4 The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread, and no man breaketh it unto them.
5 They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.
6 For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.
7 Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire:
8 Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick.
9 They that be slain with the sword are better than they that be slain with hunger: for these pine away, stricken through for want of the fruits of the field.
10 The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.
11 The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof.
12 The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem.
The elegy in this chapter begins with a lamentation of the very sad and doleful change which the judgments of God had made in Jerusalem. The city that was formerly as gold, as the most fine gold, so rich and splendid, the perfection of beauty and the joy of the whole earth, has become dim, and is changed, has lost its lustre, lost its value, is not what it was; it has become dross. Alas! what an alteration is here!
I. The temple was laid waste, which was the glory of Jerusalem and its protection. it is given up into the hands of the enemy. And some understand the gold spoken of (Lam 4:1) to be the gold of the temple, the fine gold with which it was overlaid (Kg1 6:22); when the temple was burned the gold of it was smoked and sullied, as if it had been of little value. it was thrown among the rubbish; it was changed, converted to common uses and made nothing of. The stones of the sanctuary, which were curiously wrought, were thrown down by the Chaldeans, when they demolished it, or were brought down by the force of the fire, and were poured out, and thrown about in the top of every street; they lay mingled without distinction among the common ruins. When the God of the sanctuary was by sin provoked to withdraw no wonder that the stones of the sanctuary were thus profaned.
II. The princes and priests, who were in a special manner the sons of Zion, were trampled upon and abused, Lam 4:2. Both the house of God and the house of David were in Zion. The sons of both those houses were upon this account precious, that they were heirs to the privileges of those two covenants of priesthood and royalty. They were comparable to fine gold. Israel was more rich in them than in treasures of gold and silver. But now they are esteemed as earthen pitchers; they are broken as earthen pitchers, thrown by as vessels in which there is no pleasure. They have grown poor, and are brought into captivity, and thereby are rendered mean and despicable, and every one treads upon them and insults over them. Note, The contempt put upon God's people ought to be matter of lamentation to us.
III. Little children were starved for want of bread and water, Lam 4:3, Lam 4:4. The nursing-mothers, having no meat for themselves, had no milk for the babes at their breast, so that, though in disposition they were really compassionate, yet in fact they seemed to be cruel, like the ostriches in the wilderness, that leave their eggs in the dust (Job 39:14, Job 39:15); having no food for their children, they were forced to neglect them and do what they could to forget them, because it was a pain to them to think of them when they had nothing for them; in this they were worse than the seals, or sea-monsters, or whales (as some render it), for they drew out the breast, and gave suck to their young, which the daughter of my people will not do. Children cannot shift for themselves as grown people can; and therefore it was the more painful to see the tongue of the sucking-child cleave to the roof of his mouth for thirst, because there was not a drop of water to moisten it; and to hear the young children, that could but just speak, ask bread of their parents, who had none to give them, no, nor any friend that could supply them. As doleful as our thoughts are of this case, so thankful should our thoughts be of the great plenty we enjoy, and the food convenient we have for ourselves and for our children, and for those of our own house.
IV. Persons of good rank were reduced to extreme poverty, Lam 4:5. Those who were well-born and well bred, and had been accustomed to the best, both for food and clothing, who had fed delicately, had every thing that was curious and nice (they call it eating well, whereas those only eat well who eat to the glory of God), and fared sumptuously every day; they had not only been advanced to the scarlet, but from their beginning were brought up in scarlet, and were never acquainted with any thing mean or ordinary. They were brought up upon scarlet (so the word is); their foot-cloths, and the carpets they walked on, were scarlet, yet these, being stripped of all by the war, are desolate in the streets, have not a house to put their head in, nor a bed to lie on, nor clothes to cover them, nor fire to warm them. They embrace dunghills; on them they were glad to lie to get a little rest, and perhaps raked in the dunghills for something to eat, as the prodigal son who would fain have filled his belly with the husks. Note, Those who live in the greatest pomp and plenty know not what straits they may be reduced to before they die; as sometimes the needy are raised out of the dunghill. Those who were full have hired out themselves for bread, Sa1 2:5. It is therefore the wisdom of those who have abundance not to use themselves too nicely, for then hardships, when they come, will be doubly hard, Deu 28:56.
V. Persons who were eminent for dignity, nay, perhaps for sanctity, shared with others in the common calamity, Lam 4:7, Lam 4:8. Her Nazarites are extremely charged. Some understand it only of her honourable ones, the young gentlemen, who were very clean, and neat, and well-dressed, washed and perfumed; but I see not why we may not understand it of those devout people among them who separated themselves to the Lord by the Nazarites' vow, Num. 6. 2. That there were such among them in the most degenerate times appears from Amo 2:11, I raised up of your young men for Nazarites. These Nazarites, though they were not to cut their hair, yet by reason of their temperate diet, their frequent washings, and especially the pleasure they had in devoting themselves to God and conversing with him, which made their faces to shine as Moses's, were purer than snow and whiter than milk; drinking no wine nor strong drink, they had a more healthful complexion and cheerful countenance than those who regaled themselves daily with the blood of the grape, as Daniel and his fellows with pulse and water. Or it may denote the great respect and veneration which all good people had for them; though perhaps to the eye they had no form nor comeliness, yet, being separated to the Lord, they were valued as if they had been more ruddy than rubies and their polishing had been of sapphire. But now their visage is marred (as is said of Christ, Isa 52:14); it is blacker than a coal; they look miserably, partly through hunger and partly through grief and perplexity. They are not known in the streets; those who respected them now take no notice of them, and those who had been intimately acquainted with them now scarcely knew them, their countenance was so altered by the miseries that attended the long siege. Their skin cleaves to their bones, their flesh being quite consumed and wasted away; it is withered; it has become like a stick, as dry and hard as a piece of wood. Note, It is a thing to be much lamented that even those who are separated to God are yet, when desolating judgments are abroad, often involved with others in the common calamity.
VI. Jerusalem came down slowly, and died a lingering death; for the famine contributed more to her destruction than any other judgment whatsoever. Upon this account the destruction of Jerusalem was greater than that of Sodom (Lam 4:6), for that was overthrown in a moment; one shower of fire and brimstone dispatched it; no hand staid on her; she did not endure any long siege, as Jerusalem has done; she fell immediately into the hands of the Lord, who strikes home at a blow, and did not fall into the hands of man, who, being weak, is long in doing execution, Jdg 8:21. Jerusalem is kept many months upon the rack, in pain and misery, and dies by inches, dies so as to feel herself die. And, when the iniquity of Jerusalem is more aggravated than that of Sodom, no wonder that the punishment of it is so. Sodom never had the means of grace the Jerusalem had, the oracles of God and his prophets, and therefore the condemnation of Jerusalem will be more intolerable than that of Sodom, Mat 11:23, Mat 11:24. The extremity of the famine is here set forth by two frightful instances of it: - 1. The tedious deaths that it was the cause of (Lam 4:9); many were slain with hunger, were famished to death, their stores being spent, and the public stores so nearly spent that they could not have any relief out of them. They were stricken through, for want of the fruits of the field; those who were starved were as sure to die as if they had been stabbed and stricken through; only their case was much more miserable. Those who are slain with the sword are soon put out of their pain; in a moment they go down to the grave, Job 21:13. They have not the terror of seeing death make its advances towards them, and scarcely feel it when the blow is given; it is but one sharp struggle, and the work is done. And, if we be ready for another world, we need not be afraid of a short passage to it; the quicker the better. But those who die by famine pine away; hunger preys upon their spirits and wastes them gradually; nay, and it frets their spirits, and fills them with vexation, and is as great a torture to the mind as to the body. There are bands in their death, Psa 73:4. 2. The barbarous murders that it was the occasion of (Lam 4:10): The hands of the pitiful women have first slain and then sodden their own children. This was lamented before (Lam 2:20); and it was a thing to be greatly lamented that any should be so wicked as to do it and that they should be brought to such extremities as to be tempted to it. But this horrid effect of long sieges had been threatened in general (Lev 26:29, Deu 28:53), and particularly against Jerusalem in the siege of the Chaldeans, Jer 19:9; Eze 5:10. The case was sad enough that they had not wherewithal to feed their children and make meat for them (Lam 4:4), but much worse that they could find in their hearts to feed upon their children and make meat of them. I know not whether to make it an instance of the power of necessity or of the power of iniquity; but, as the Gentile idolaters were justly given up to vile affections (Rom 1:26), so these Jewish idolaters, and the women particularly, who had made cakes to the queen of heaven and taught their children to do so too, were stripped of natural affection and that to their own children. Being thus left to dishonour their own nature was a righteous judgment upon them for the dishonour they had done to God.
VII. Jerusalem comes down utterly and wonderfully. 1. The destruction of Jerusalem is a complete destruction (Lam 4:11): The Lord has accomplished his fury; he has made thorough work of it, has executed all that he purposed in wrath against Jerusalem, and has remitted no part of the sentence. He has poured out the full vials of his fierce anger, poured them out to the bottom, even the dregs of them. He has kindled a fire in Zion, which has not only consumed the houses, and levelled them with the ground, but, beyond what other fires do, has devoured the foundations thereof, as if they were to be no more built upon. 2. It is an amazing destruction, Lam 4:12. It was a surprise to the kings of the earth, who are acquainted with, and inquisitive about, the state of their neighbours; nay, it was so to all the inhabitants of the world who knew Jerusalem, or had ever heard or read of it; they could not have believed that the adversary and enemy would ever enter into the gates of Jerusalem; for, (1.) They knew that Jerusalem was strongly fortified, not only by walls and bulwarks, but by the numbers and strength of its inhabitants; the strong hold of Zion was thought to be impregnable. (2.) They knew that it was the city of the great King, where the Lord of the whole earth had in a more peculiar manner his residence; it was the holy city, and therefore they thought that it was so much under the divine protection that it would be in vain for any of its enemies to make an attack upon it. (3.) They knew that many an attempt made upon it had been baffled, witness that of Sennacherib. They were therefore amazed when they heard of the Chaldeans making themselves masters of it, and concluded that it was certainly by an immediate hand of God that Jerusalem was given up to them; it was by a commission from him that the enemy broke through and entered the gates of Jerusalem.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Athanasius of AlexandriaAD 373
FESTAL LETTERS 10:5
But what need have we of many words? Our Lord and Savior, when he was persecuted by the Pharisees, wept for their destruction. He was injured, but he threatened not; not when he was afflicted, not even when he was killed. But he grieved for those who dared to do such things. He, the Savior, suffered for humankind, but they despised and cast from them life and light and grace. All these were theirs through that Savior who suffered in our stead. And truly for their darkness and blindness, he wept. For if they had understood the things that are written in the psalms, they would not have been so vainly daring against the Savior, the Spirit having said, “Why do the heathen rage, and the people imagine a vain thing?” And if they had considered the prophecy of Moses, they would not have hanged him who was their Life. And if they had examined with their understanding the things that were written, they would not have carefully fulfilled the prophecies that were against themselves, so as for their city to be now desolate, grace taken from them and they themselves without the law, being no longer called children but strangers. For thus in the Psalms was it before declared, saying, “The strange children have acted falsely by me.” And by Isaiah the prophet, “I have begotten and brought up children, and they have rejected me.” And they are no longer named the people of God and a holy nation, but rulers of Sodom and people of Gomorrah, having exceeded in this even the iniquity of the Sodomites, as the prophet also says, “Sodom is justified before you.” For the Sodomites raved against angels, but these against the Lord and God and King of all, and these dared to slay the Lord of angels, not knowing that Christ, who was killed by them, lives. But those Jews who had conspired against the Lord died, having rejoiced a very little in these temporal things and having fallen away from those which are eternal. They were ignorant of this—that the immortal promise has not respect to temporal enjoyment but to the hope of those things that are everlasting. For through many tribulations and labors and sorrows, the saint enters into the kingdom of heaven; but when he arrives where sorrow and distress and sighing shall flee away, he shall thenceforward enjoy rest; as Job, who, when tried here, was afterwards the familiar friend of the Lord. But the lover of pleasures, rejoicing for a little while, afterwards passes a sorrowful life like Esau, who had temporal food but afterwards was condemned by it.
JeromeAD 420
Against the Pelagians 1.17
Need we be surprised that, when saints are compared, some are better, some worse, since the same holds good in the comparison of sins? To Jerusalem, pierced and wounded with many sins, it is said, “Sodom is justified by you.” It is not because Sodom, which has sunk forever into ashes, is just in itself, that it is said by Ezekiel, “Sodom shall be restored to its former estate,” but that, in comparison with the more accursed Jerusalem, it appears just. For Jerusalem killed the Son of God; Sodom through fullness of bread and excessive luxury carried its lust beyond all bounds. The publican in the Gospel who struck his breast as though it were a collection of his worst thoughts and, conscious of his offenses, dared not lift up his eyes, is justified rather than the proud Pharisee. And Tamar in the guise of a harlot deceived Judah, and in the estimation of this man himself who was deceived, was worthy of the words, “Tamar is more righteous than I.” All this goes to prove that not only in comparison with divine majesty are people far from perfection, but also when compared with angels and other people who have climbed the heights of virtue. You may be superior to someone whom you have shown to be imperfect and yet be outstripped by another; and consequently you may not have true perfection, which, if it is perfect, is absolute.
Thomas AquinasAD 1274
Here is exaggerated a punishment in comparison to the punishment of the Sodomites. As said in Verse 6: "For the chastisement of the daughter of my people has been greater than the punishment of Sodom." And greater their fault was, due to their ingratitude, and the profanation of holy things. So, greater the punishment was, since the city is no longer. As the prophet Ezekiel says: "And your younger sister, who lived to the south of you, is Sodom with her daughters." (Ezek: 16:46). And the Apostle Matthew reports: "But I tell you that it shall be more tolerable on the day of judgment for the land of Sodom than for you." (Matt: 11:24). And also Job 9:23: "When disaster brings sudden death, he mocks at the calamity of the innocent."
The "Gloss" has: "Morally this concerns the sin of simulation, because it is a sin far greater than the Sodomites." And the opposite is claimed in Chapter 3, Isaiah; (The Lord's Judgrnent). As said in Isaiah: 3:9: "they proclaim their sin like Sodom, they do not hide it." Also, in the"Gloss" it says: "A second plank to hide a sin, after a shipwreck."
Now, as to this situation, it is claimed there is an alleviating condition to sin secretly. Indeed, a sin of simulation is the greater, since in this way deception and glory regarding others is sought out. So, such a situation is regarded the greater sin, not just simply, but even insofar as the effect of deception. Or, insofar as the matter a persons' sins: sins as to spiritualities. For such a person, who invents a falsehood, is much more blameable than one who counterfeits a coin. The philosopher (Aristotle) claims such.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Lamentations 4:6 presents a shocking and profound comparison, asserting that the suffering and punishment endured by Jerusalem, referred to as "the daughter of my people," for their iniquity was far more severe than the swift, paradigmatic destruction of Sodom. This verse encapsulates the prophet's deep anguish over the unprecedented intensity and prolonged agony of Judah's judgment, highlighting the profound depth of their corporate sin and the righteous, yet terrifying, nature of divine retribution against a covenant people who had persistently strayed from God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 4:6 employs several powerful literary devices to convey its stark message. Juxtaposition is central, creating a direct and shocking comparison between the fate of Jerusalem and that of Sodom. This contrast highlights the unprecedented nature of Judah's suffering by measuring it against a well-known biblical paradigm of divine judgment. The phrase "greater than the punishment of the sin of Sodom" functions as a form of hyperbole, a deliberate exaggeration intended to emphasize the extreme and agonizing extent of Jerusalem's desolation and the depth of their deserved punishment. While Sodom's destruction was immediate and total, Jerusalem's was a drawn-out agony of siege, famine, and slow death, which the prophet deemed more severe. Furthermore, the use of "daughter of my people" is a poignant example of personification, giving Jerusalem a human identity that evokes a sense of intimacy and betrayal, making the judgment all the more tragic.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 4:6 profoundly underscores the theological principle of greater accountability for those who have been given greater revelation and privilege. Israel, as God's chosen people, entered into a unique covenant relationship with Him, receiving His law, prophets, and presence. Their persistent rebellion and "iniquity" (a deeper, more pervasive sin than Sodom's "sin") therefore incurred a judgment of unparalleled severity. This verse teaches that divine justice is not arbitrary but proportionate, and that the consequences of spiritual infidelity are magnified for those who have known God intimately. It serves as a stark reminder that God's holiness demands a response from His people, and failure to uphold the covenant leads to dire, even unimaginable, consequences. The prolonged agony of Jerusalem's fall, in contrast to Sodom's swift end, illustrates God's complex and multifaceted nature of judgment, which can be both immediate and mercifully swift, or agonizingly drawn out to reflect the depth of the offense and to serve as a profound lesson.
REFLECTION AND APPLICATION
Lamentations 4:6 stands as a sobering testament to the gravity of sin, particularly for those who have been recipients of God's grace, revelation, and blessings. It challenges us to confront the reality that spiritual privilege brings increased responsibility. The agonizing fate of Jerusalem, deemed worse than Sodom's, serves as a powerful warning against spiritual complacency, prolonged disobedience, and the gradual erosion of faithfulness. For believers today, this verse calls for a profound humility and a vigilant self-examination, prompting us to consider whether our lives truly reflect the covenant relationship we have with God through Christ. It reminds us that God's justice is real and that persistent rebellion against His revealed will, especially from within His own household, carries severe consequences. This verse compels us to take sin seriously, to cultivate a heart of repentance, and to live in active obedience, recognizing the immense privilege of knowing God and the solemn accountability that accompanies it.
Questions for Reflection
FAQ
Why was Jerusalem's punishment considered 'greater' than Sodom's?
Answer: The prophet declares Jerusalem's punishment "greater" not necessarily in terms of ultimate annihilation (Sodom was completely destroyed), but in its nature and duration. Sodom's judgment was "as in a moment," swift and complete. Jerusalem, however, endured a prolonged, agonizing siege marked by famine, cannibalism, disease, and slow death, followed by exile. The suffering was drawn out, excruciating, and deeply humiliating. Furthermore, Jerusalem's sin was seen as more egregious because they were God's covenant people, who had received His law and prophets. Their "iniquity" (H5771, ʻâvôn), implying pervasive perversity and guilt, was viewed as a deeper betrayal than Sodom's "sin" (H2403, chaṭṭâʼâh, missing the mark). Thus, their greater light and privilege led to a more severe and protracted judgment.
What does "no hands stayed on her" mean regarding Sodom's destruction?
Answer: This phrase emphasizes the direct, unhindered, and instantaneous nature of God's judgment upon Sodom. "No hands stayed on her" (H3027, yâd for hands; H2342, chûwl for stayed/tarried) means there was no human intervention, no lingering struggle, no one to offer aid or even prolong the agony. The destruction was a swift, complete, and divine act, without any human agency to delay or mitigate it. This contrasts sharply with Jerusalem's fate, which involved a prolonged siege by human armies (the Babylonians) and a drawn-out period of suffering before the final destruction.
How does this verse relate to God's love and mercy?
Answer: While Lamentations 4:6 focuses on the severity of divine judgment, it implicitly underscores God's holiness and justice, which are extensions of His character, including His love. God's judgment is not arbitrary but a righteous response to persistent sin and covenant breaking. For a people He loved and chose, His discipline, though severe, was intended to bring them to repentance and restore their relationship with Him (as seen in Lamentations 3:31-33). The very depth of the punishment reflects the depth of the betrayal of a loving God. It highlights that God's love does not negate His justice; rather, it makes His justice all the more profound when His beloved people turn away.
CHRIST-CENTERED FULFILLMENT
Lamentations 4:6, with its stark portrayal of unparalleled judgment for pervasive "iniquity," finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The verse laments the overwhelming "punishment of the iniquity" of God's people, a punishment that exceeded even the paradigm of Sodom's destruction. This profound concept of a people bearing the full weight of their sin points directly to Christ, who, as the Lamb of God, bore the "iniquity" of us all. While Jerusalem suffered a temporal, physical judgment, Christ endured the eternal, spiritual judgment for humanity's sin on the cross. The "punishment" that was due to us, the "daughter of my people" in a spiritual sense, was laid upon Him (as prophesied in Isaiah 53:5). He became sin for us, though He knew no sin, so that in Him we might become the righteousness of God (2 Corinthians 5:21). Through His sacrifice, the ultimate "overthrow" of sin and death occurred, not "as in a moment" of destruction for us, but as a decisive victory that brings reconciliation and peace. Where "no hands stayed on her" for Sodom's judgment, Christ willingly offered His hands to be pierced, taking upon Himself the full wrath of God, so that those who believe in Him face "no condemnation" (Romans 8:1). Thus, the terrifying reality of judgment in Lamentations foreshadows the glorious truth that Christ absorbed the full measure of divine wrath, offering a path to redemption from the very "iniquity" that brought such devastation upon Jerusalem.