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 4:1–12. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Here is considered the shame following from their knowledge, as to a change of color, or complexion. As expressed in Verse 8: "Now their visage is blacker than soot, they are not reco~ized in the streets; their skin has shriveled upon their bones, it has become as dry as wood." That is, due to a deprivation as to a shriveling of their skin, as said: "their skin has shriveled upon their bones."
As the prophet Nahum declares: "anguish is on all loins, all faces grow pale! Where is the lions' den, the cave of the young lions where the lion brought his prey, where his cubs were, with none to disturb?" (Nah: 2:10-11). And Job says: "my skin hardens, then breaks out afresh." (Job: 7:5).
Continue studying Lamentations 4:8 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 4:8 offers a harrowing depiction of the extreme physical degradation and social anonymity experienced by the inhabitants of Jerusalem during the Babylonian siege and its devastating aftermath. It vividly portrays the effects of severe famine and disease, where faces are discolored and unrecognizable, and bodies are reduced to skeletal frames, emphasizing the profound suffering and complete loss of human dignity that accompanied divine judgment upon Judah.
Context
Literary Context
Lamentations 4 is a stark and somber dirge, contrasting the former glory and prosperity of Jerusalem with its current state of utter desolation. This chapter, in particular, focuses on the physical and social consequences of the siege, painting a grim picture of starvation, cannibalism, and the suffering of all societal strata, from children to nobles. Verse 8 fits squarely within this lament, serving as a visceral detail of the widespread physical decay that has afflicted the once-privileged residents, setting the stage for further descriptions of the city's collapse and the prophet's plea for divine intervention later in the book, particularly in Lamentations 5. The immediate verses leading up to this, such as Lamentations 4:7, lament the plight of the nobles, whose once radiant appearance has been utterly defiled, making the description in verse 8 a continuation and intensification of this theme of radical transformation due to suffering.
Historical & Cultural Context
The events described in Lamentations are rooted in the historical reality of the Babylonian siege of Jerusalem, culminating in its destruction in 586 BC. This period was marked by extreme deprivation, as the city was cut off from supplies, leading to widespread famine and disease. The "streets" (H2351 chûwts) mentioned were the public spaces where people would typically gather, conduct business, and be recognized. For individuals to be "not known" in these familiar settings underscores the severity of their physical alteration and the breakdown of social order. The suffering was understood by the prophets as a direct consequence of Judah's persistent idolatry and covenant unfaithfulness, fulfilling the curses outlined in the Mosaic Covenant, particularly in passages like Deuteronomy 28:49-57. The cultural understanding of divine judgment for national sin was deeply ingrained, making the physical suffering a tangible manifestation of God's righteous wrath.
Key Themes
This verse powerfully contributes to several overarching themes in Lamentations. Firstly, it highlights the severity of divine judgment against a rebellious people, demonstrating the tangible and horrific consequences of turning away from God. Secondly, it underscores the theme of profound suffering and degradation, showing how famine and disease stripped individuals of their physical health, dignity, and even their identity. The once-recognizable faces of Jerusalem's inhabitants are now so disfigured by starvation that they are "not known," emphasizing a complete loss of social standing and personal recognition. Thirdly, it speaks to the fulfillment of prophecy, as the conditions described were precisely what had been warned about for generations if Israel continued in disobedience, as seen in the prophetic books of Jeremiah and Ezekiel. The verse thus serves as a grim testament to the gravity of covenant breaking and the faithfulness of God in executing both His promises and His warnings.
Exposition and Analysis
Key Word Analysis
From H8389, this word refers to "outline, i.e., figure or appearance." In this context, it emphasizes the outward, visible aspect of a person—their face or overall form. The verse highlights how this outward appearance, once perhaps a mark of beauty or nobility, has been utterly transformed and disfigured by extreme suffering, rendering it unrecognizable.
From H5234, this primitive root means "to scrutinize, i.e. look intently at; hence (with recognition implied), to acknowledge, be acquainted with." The negative phrasing "they are not known" signifies a profound loss of recognition and identity. Their physical state is so altered that even those who once knew them cannot identify them in the public squares, underscoring their complete dehumanization and social isolation.
From H3001, this primitive root means "to dry up (as water) or wither (as herbage)." Applied to human skin, it vividly describes the loss of moisture, elasticity, and substance due to extreme emaciation. The skin has shriveled and become dry, a stark indicator of severe dehydration and starvation, further emphasizing the advanced state of physical decay.
Verse Breakdown
"Their visage is blacker than a coal"
This clause paints a vivid picture of extreme physical deterioration. The "visage" (face/appearance) is described as "blacker than a coal," which could imply a combination of severe dehydration, dirt, exposure, and perhaps the effects of disease or gangrene, leading to a dark, discolored, and almost charred appearance. It signifies a profound departure from a healthy, living complexion.
"they are not known in the streets"
This phrase highlights the social and personal tragedy of the famine. The physical disfigurement is so extreme that individuals, once familiar figures in their community, are now unrecognizable even in public spaces where they would typically be seen and acknowledged. This speaks to a complete loss of identity, dignity, and communal recognition, underscoring the dehumanizing impact of their suffering.
"their skin cleaveth to their bones"
This powerful imagery conveys the severity of emaciation. "Cleaveth" (H6821 tsâphad) means to adhere tightly or stick fast. The absence of flesh due to starvation means the skin is stretched tautly over the skeletal frame, with no intervening muscle or fat. It is a graphic depiction of extreme starvation, where the body has consumed all its reserves.
"it is withered, it is become like a stick"
This final clause reiterates and intensifies the description of emaciation and decay. "Withered" (H3001 yâbêsh) further emphasizes the dried-up, shriveled state of the skin. The comparison to "a stick" (H6086 ʻêts) is a stark metaphor for the skeletal thinness of their limbs, devoid of any flesh, leaving them as mere brittle objects. This simile powerfully communicates the complete loss of vitality and the near-death state of the sufferers.
Literary Devices
Lamentations 4:8 is rich in Imagery, painting a horrifying visual of suffering through vivid descriptions such as "blacker than a coal" and "skin cleaveth to their bones." The verse employs powerful Simile by comparing the emaciated bodies to "a stick," which immediately conjures an image of extreme thinness and lifelessness. This Hyperbole (if interpreted as an exaggeration for effect, though it may have been literal in extreme famine) underscores the unimaginable depth of the suffering. The overall tone is one of profound Pathos, evoking deep pity and sorrow for the victims. The stark contrast between their former state (implied by the shock of their current appearance) and their present degradation also suggests a form of Irony, where the once-proud citizens are reduced to unrecognizable shadows.
Theological and Thematic Connections
Lamentations 4:8 is a stark reminder of the devastating consequences of corporate sin and divine judgment. The physical degradation described is not merely a natural disaster but is presented within the biblical framework as a direct outcome of Judah's persistent rebellion against God's covenant. This verse vividly illustrates the fulfillment of the curses pronounced in the Law for disobedience, serving as a tangible manifestation of God's holiness and justice. While difficult to read, it underscores the gravity of sin and the faithfulness of God to His warnings, even as it evokes profound empathy for the suffering. It compels us to consider the seriousness of our own spiritual state and the potential for spiritual "withering" when we turn away from the life-giving source of God's Word.
Reflection and Application
Lamentations 4:8 forces us to confront the raw reality of human suffering, particularly when it stems from a broken relationship with God. It serves as a potent reminder that sin has tangible, often horrific, consequences, not just spiritually but also physically and socially. For believers today, this passage calls for profound empathy for those experiencing extreme deprivation due to war, famine, or injustice, prompting us to compassionate action and prayer. Beyond the physical, it invites introspection into our own spiritual health: are we spiritually nourished, or are we allowing neglect and sin to cause our souls to "wither" and become unrecognizable to our true, Christ-redeemed identity? This verse, though grim, ultimately points us to the absolute necessity of repentance and reliance on God's sustaining grace, reminding us that true life and flourishing come only from Him.
Questions for Reflection
FAQ
Why is the description of suffering in Lamentations 4:8 so graphic?
The graphic nature of the description serves several crucial purposes. Firstly, it conveys the absolute severity of the divine judgment and the horrific reality of the Babylonian siege, emphasizing the profound physical and social devastation. It is meant to evoke deep sorrow and lament. Secondly, it underscores the fulfillment of prophetic warnings given to Israel regarding the consequences of their persistent rebellion against God's covenant, particularly the curses outlined in Deuteronomy 28. The vivid imagery ensures that the audience grasps the full weight of their unfaithfulness and the justice of God's actions. It is a raw, unvarnished portrayal of the wages of sin.
Was this suffering purely a punishment for sin, or were there other factors?
From the biblical perspective presented in Lamentations and other prophetic books, the suffering endured by Jerusalem was indeed understood as a direct consequence of Judah's corporate sin and covenant breaking. The text frames it as divine judgment, a disciplinary act from God to bring His people to repentance and to uphold His righteous character. While famine and siege are natural occurrences in warfare, the intensity and specific fulfillment of prior warnings are attributed to God's sovereign hand. However, it's also important to note that suffering in the Bible is complex; not all suffering is a direct punishment for individual sin, but in the context of Lamentations, the national calamity is explicitly linked to national apostasy, as seen in Lamentations 1:8.
Christ-Centered Fulfillment
While Lamentations 4:8 vividly portrays the physical and social degradation resulting from God's judgment upon a sinful people, it also foreshadows the ultimate suffering of the Messiah, who would bear the full weight of humanity's sin. Just as the people of Jerusalem were "not known in the streets" due to their disfigurement, Isaiah prophesied of a Servant whose "visage was so marred, more than any man, and his form more than the sons of men" (Isaiah 52:14). Jesus, the Lamb of God, willingly entered into the ultimate state of "unrecognizability" through His crucifixion, enduring not only physical torture but also spiritual abandonment as He became sin for us (2 Corinthians 5:21). His body was broken, His skin "cleaved to His bones" on the cross, and He was "withered" in agony, all to redeem those whose spiritual visage was blackened by sin and who were alienated from God. Through His suffering, which far surpassed that of Jerusalem, Christ offers a new identity and recognition in the Father's presence, transforming those who were "not known" into beloved children (John 1:12). He is the ultimate "stick" that brings forth life, the tree of life whose sacrifice reverses the curse and offers spiritual nourishment to a withered humanity (Revelation 22:2).