TRV
Study This Verse
Commentary on Lamentations 5 verses 1–16
Is any afflicted? let him pray; and let him in prayer pour out his complaint to God, and make known before him his trouble. The people of God do so here; being overwhelmed with grief, they give vent to their sorrows at the footstool of the throne of grace, and so give themselves ease. They complain not of evils feared, but of evils felt: "Remember what has come upon us, Lam 5:1. What was of old threatened against us, and was long in the coming, has now at length come upon us, and we are ready to sink under it. Remember what is past, consider and behold what is present, and let not all the trouble we are in seem little to thee, and not worth taking notice of," Neh 9:32. Note, As it is a great comfort to us, so it ought to be a sufficient one, in our troubles, that God sees, and considers, and remembers, all that has come upon us; and in our prayers we need only to recommend our case to his gracious and compassionate consideration. The one word in which all their grievances are summer up is reproach: Consider, and behold our reproach. The troubles they were in compared with their former dignity and plenty, were a greater reproach to them than they would have been to any other people, especially considering their relation to God and dependence upon him, and his former appearances for them; and therefore this they complain of very sensibly, because, as it was a reproach, it reflected upon the name and honour of that God who had owned them for his people. And what wilt thou do unto thy great name?
I. They acknowledge the reproach of sin which they bear, the reproach of their youth (which Ephraim bemoans himself for, Jer 31:19), of the early days of their nation. This comes in in the midst of their complaints (Lam 5:7), but may well be put in the front of them: Our fathers have sinned and are not; they are dead and gone, but we have borne their iniquities. This is not here a peevish complaint, nor an imputation of unrighteousness to God, like that which we have, Jer 31:29, Eze 18:2. The fathers did eat sour grapes, and the children's teeth are set on edge, and therefore the ways of the Lord are not equal. But it is a penitent confession of the sins of their ancestors, which they themselves also had persisted in, for which they now justly suffered; the judgments God brought upon them were so very great that it appeared that God had in them an eye to the sins of their ancestors (because they had not been remarkably punished in this world) as well as to their own sins; and thus God was justified both in his connivance at their ancestors (he laid up their iniquity for their children) and in his severity with them, on whom he visited that iniquity, Mat 23:35, Mat 23:36. Thus they do here, 1. Submit themselves to the divine justice: "Lord, thou art just in all that is brought upon us, for we are a seed of evil doers, children of wrath, and heirs of the curse; we are sinful, and we have it by kind." Note, The sins which God looks back upon in punishing we must look back upon in repenting, and must take notice of all that which will help to justify God in correcting us. 2. They refer themselves to the divine pity: "Lord, our fathers have sinned, and we justly smart for their sins; but they are not; they were taken away from the evil to come; they lived not to see and share in these miseries that have come upon us, and we are left to bear their iniquities. Now, though herein God is righteous, yet it must be owned that our case is pitiable, and worthy of compassion." Note, If we be penitent and patient under what we suffer for the sins of our fathers, we may expect that he who punishes will pity, and will soon return in mercy to us.
II. They represent the reproach of trouble which they bear, in divers particulars, which tend much to their disgrace.
1.They are disseised of that good land which God gave them, and their enemies have got possession of it, Lam 5:2. Canaan was their inheritance; it was theirs by promise. God gave it to them and their seed, and they held it by grant from his crown, (Psa 136:21, Psa 136:22); but now, "It is turned to strangers; those possess it who have no right to it, who are strangers to the commonwealth of Israel and aliens from the covenants of promise; they dwell in the houses that we built, and this is our reproach." It is the happiness of all God's spiritual Israel that the heavenly Canaan is an inheritance that they cannot be disseised of, that shall never be turned to strangers.
2.Their state and nation are brought into a condition like that of widows and orphans (Lam 5:3): "We are fatherless (that is, helpless); we have none to protect us, to provide for us, to take any care of us. Our king, who is the father of the country, is cut off; nay, God our Father seems to have forsaken us and cast us off; our mothers, our cities, that were as fruitful mothers in Israel, are now as widows, are as wives whose husbands are dead, destitute of comfort, and exposed to wrong and injury, and this is our reproach; for we who made a figure are now looked on with contempt."
3.They are put hard to it to provide necessaries for themselves and their families, whereas once they lived in abundance and had plenty of every thing. Water used to be free and easily come by, but now (Lam 5:4), We have drunk our water for money, and the saying is no longer true, Usus communis aquarum - Water is free to all. So hardly did their oppressors use them that they could not have a draught of fair water but they must purchase it either with money or with work. Formerly they had fuel too for the fetching; but now, "Our wood is sold to us, and we pay dearly for every faggot." Now were they punished for employing their children to gather wood for fire with which to bake cakes for the queen of heaven, Jer 7:18. They were perfectly proscribed by their oppressors, were forbidden the use both of fire and water, according to the ancient form, Interdico tibi aqua et igni - I forbid thee the use of water and fire. But what must they do for bread? Truly that was as hard to come at as any thing, for (1.) Some of them sold their liberty for it (Lam 5:6): "We have given the hand to the Egyptians and to the Assyrians, have made the best bargain we could with them, to serve them, that we might be satisfied with bread. We were glad to submit to the meanest employment, upon the hardest terms, to get a sorry livelihood; we have yielded ourselves to be their vassals, have parted with all to them, as the Egyptians did to Pharaoh in the years of famine, that we might have something for ourselves and families to subsist on." The neighbouring nations used to trade with Judah for wheat (Eze 27:17), for it was a fruitful land; but now it eats up the inhabitants, and they are glad to make court to the Egyptians and Assyrians. (2.) Others of them ventured their lives for it (Lam 5:9): We got our bread with the peril of our lives; when, being straitened by the siege and all provisions cut off, they either sallied or stole out of the city, to fetch in some supply, they were in danger of falling into the hands of the besiegers and being put to the sword, the sword of the wilderness it is called, or of the plain (for so the word signifies), the besiegers lying dispersed every where in the plains that were about the city. Let us take occasion hence to bless God for the plenty that we enjoy, that we get our bread so easily, scarcely with the sweat of our face, much less with the peril of our lives; and for the peace we enjoy, that we can go out, and enjoy not only the necessary productions, but the pleasures of the country, without any fear of the sword of the wilderness.
4.Those are brought into slavery who were a free people, and not only their own masters, but masters of all about them, and this is as much as any thing their reproach (Lam 5:5): Our necks are under the grievous and intolerable yoke of persecution (the iron yoke which Jeremiah foretold should be laid upon them, Jer 28:14); we are used like beasts in the yoke, that wholly serve their owners, and are at the command of their drivers. That which aggravated the servitude was, (1.) That their labours were incessant, like those of Israel in Egypt, who were daily tasked, nay, overtasked: We labour and have no rest, neither leave nor leisure to rest. The oxen in the yoke are unyoked at night and have rest; so they have, by a particular provision of the law, on the sabbath day; but the poor captives in Babylon, who were compelled to work for their living, laboured and had no rest, no night's rest, no sabbath-rest; they were quite tired out with continual toil. (2.) That their masters were insufferable (Lam 5:8): Servants have ruled over us; and nothing is more vexatious than a servant when he reigns, Pro 30:22. They were not only the great men of the Chaldeans that commanded them, but even the meanest of their servants abused them at pleasure, and insulted over them; and they must be at their beck too. The curse of Canaan had now become the doom of Judah: A servant of servants shall he be. They would not be ruled by their God, and by his servants the prophets, whose rule was gentle and gracious, and therefore justly are they ruled with rigour by their enemies and their servants. (3.) That they saw no probable way for the redress of their grievances: "There is none that doth deliver us out of their hand; not only none to rescue us out of our captivity, but none to check and restrain the insolence of the servants that abuse us and trample upon us," which one would think their masters should have done, because it was a usurpation of their authority; but, it should seem, they connived at it and encouraged it, and, as if they were not worthy of the correction of gentlemen, they are turned over to the footmen to be spurned by them. Well might they pray, Lord, consider and behold our reproach.
5.Those who used to be feasted are now famished (Lam 5:10): Our skin was black like an oven, dried and parched too, because of the terrible famine, the storms of famine (so the word is); for, though famine comes gradually upon a people, yet it comes violently, and bears down all before it, and there is no resisting it; and this also is their disgrace; hence we read of the reproach of famine, which in captivity their received among the heathen, Eze 36:30.
6.All sorts of people, even those whose persons and characters were most inviolable, were abused and dishonoured. (1.) The women were ravished, even the women in Zion, that holy mountain, Lam 5:11. The committing of such abominable wickednesses there is very justly and sadly complained of. (2.) The great men were not only put to death, but put to ignominious deaths. Princes were hanged, as if they had been slaves, by the hands of the Chaldeans (Lam 5:12), who took a pride in doing this barbarous execution with their own hands. Some think that the dead bodies of the princes, after they were slain with the sword, were hung up, as the bodies of Saul's sons, in disgrace to them, and as it were to expiate the nation's guilt. (3.) No respect was shown to magistrates and those in authority: The faces of elders, elders in age, elders in office, were not honoured. This will be particularly remembered against the Chaldeans another day. Isa 47:6, Upon the ancient hast thou very heavily laid thy yoke. (4.) The tenderness of youth was no more considered than the gravity of old age (Lam 5:13): They took the young men to grind at the hand-mills, nay, perhaps at the horse-mills. The young men have carried the grist (so some), have carried the mill, or mill-stones, so others. They loaded them as if they had been beasts of burden, and so broke their backs while they were young, and made the rest of their lives the more miserable. Nay, they made the little children carry their wood home for fuel, and laid such burdens upon them that they fell down under them, so very inhuman were these cruel taskmasters!
7.An end was put to all their gladness, and their joy was quite extinguished (Lam 5:14): The young men, who used to be disposed to mirth, have ceased from their music, have hung their harps upon the willow-trees. It does indeed well become old men to cease from their music; it is time to lay it by with a gracious contempt when all the daughters of music are brought low; but it speaks some great calamity upon a people when their young men are made to cease from it. It was so with the body of the people (Lam 5:15): The joy of their heart ceased; they never knew what joy was since the enemy came in upon them like a flood, for ever since deep called unto deep, and one wave flowed in upon the neck of another, so that they were quite overwhelmed: Our dance is turned into mourning, instead of leaping for joy, as formerly, we sink and lie down in sorrow. This may refer especially to the joy of their solemn feasts, and the dancing used in them (Jdg 21:21), which was not only modest, but sacred, dancing; this was turned into mourning, which was doubled on their festival days, in remembrance of their former pleasant things.
8.An end was put to all their glory. (1.) The public administration of justice was their glory, but that was gone: The elders have ceased from the gate (Lam 5:14); the course of justice, which used to run down like a river, is now stopped; the courts of justice, which used to be kept with so much solemnity, are put down; for the judges are slain, or carried captive. (2.) The royal dignity was their glory, but that also was gone: The crown has fallen from our head, not only the king himself fallen into disgrace, but the crown; he has no successor; the regalia are all lost. Note, Earthly crowns are fading falling things; but, blessed be God, there is a crown of glory that fades not away, that never falls, a kingdom that cannot be moved. Upon this complaint, but with reference to all the foregoing complaints, they make that penitent acknowledgment, "Woe unto us that we have sinned! Alas for us! Our case is very deplorable, and it is all owing to ourselves; we are undone, and, which aggravates the matter, we are undone by our own hands. God is righteous, for we have sinned." Note, All our woes are owing to our own sin and folly. If the crown of our head be fallen (for so the words run), if we lose our excellency and become mean, we may thank ourselves, we have by our own iniquity profaned our crown and laid our honour in the dust.
Thirdly, as to the youth: "Young men are compelled to grind at the mill; and boys stagger under loads of wood." The prophet Joel 3:3 declares: "And have cast lots for my people, and have given a boy for a harlot, and have sold a girl for wine, and have drunk it."
Continue studying Lamentations 5:13 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 5:13 presents a profoundly distressing image of the complete subjugation and brutal humiliation inflicted upon the people of Judah after Jerusalem's fall to Babylon. It vividly portrays the reversal of societal roles and the indiscriminate suffering endured by the most vulnerable—young men forced into demeaning manual labor and children collapsing under unbearable burdens—thereby encapsulating the depths of their national degradation and the catastrophic consequences of divine judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 5:13 employs several powerful literary devices to convey the profound depth of suffering and despair. Irony is powerfully evident in the reversal of roles, where young men, typically symbols of strength, vitality, and potential warriors, are forced into the demeaning and laborious task of grinding, traditionally a chore for women or slaves. This subversion of societal norms underscores the complete subjugation and humiliation of the defeated. Pathos is profoundly evoked through the imagery of "children fell under the wood," appealing directly to the reader's emotions by depicting the extreme vulnerability and suffering of the innocent. This image is also a form of Hyperbole, emphasizing the unbearable nature of the burdens and the extreme cruelty of the oppressors, even if the literal collapse of every child is not implied. Furthermore, the verse uses striking Juxtaposition by placing the suffering of the young men alongside that of the children, highlighting the comprehensive and indiscriminate nature of the oppression that spared no segment of society, from those in their prime to the most defenseless.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 5:13 serves as a poignant and devastating reminder of the dire consequences of national sin and the broken covenant, reflecting God's just judgment upon a rebellious people. While the verse itself focuses on the immediate human cruelty and suffering inflicted by the Babylonians, the broader theological framework of Lamentations understands these profound afflictions as a direct result of Israel's persistent departure from Yahweh and their covenant unfaithfulness. Yet, even in this profound despair, the very act of lamenting to God, as seen throughout the book, implies a persistent, albeit faint, hope in His ultimate justice, mercy, and faithfulness to His promises. The suffering of the innocent, particularly the children, raises profound questions about divine justice and the nature of corporate sin, yet it also underscores the indiscriminate and tragic fallout from a nation's spiritual rebellion and the pervasive reality of human depravity.
REFLECTION AND APPLICATION
Lamentations 5:13 stands as a timeless and sobering testament to the immense human cost of war, injustice, and societal collapse. It compels us to confront the harsh realities faced by the most vulnerable during times of crisis: the young, the weak, and the innocent. This verse challenges us to cultivate profound empathy for those who endure forced labor, exploitation, and unimaginable suffering in our world today, particularly children and young people caught in conflicts, human trafficking, or unjust economic systems. It serves as a stark reminder that national and societal choices have far-reaching consequences, impacting even the most defenseless members of a community. Therefore, the raw and unvarnished depiction of suffering in this verse should ignite within us a fervent desire to advocate for justice, to extend compassion, and to actively work towards protecting the innocent and vulnerable in our own communities and globally, striving to alleviate burdens and restore dignity where it has been stripped away.
Questions for Reflection
FAQ
Why were young men forced to grind grain, and what is the significance of this task?
Answer: Grinding grain was traditionally a task performed by women or the lowest class of servants and slaves in ancient Near Eastern societies. For young men (Hebrew: bâchûwr), who were typically seen as the strength, potential warriors, and future of a nation, to be forced into such demeaning and laborious work was a profound act of humiliation and enslavement. It symbolized the complete stripping away of their dignity, status, and freedom by the Babylonian conquerors, designed to break their spirit and demonstrate absolute dominance over the defeated population, as part of the wider subjugation described in Lamentations 5. This act was a deliberate psychological and physical assault on the very identity of the conquered people.
What does "the children fell under the wood" imply about their suffering?
Answer: This phrase paints a heartbreaking picture of child exploitation and extreme cruelty. Children, the most vulnerable and defenseless members of society, were forced to carry heavy loads of wood, likely for fuel for their captors or for rebuilding projects. The phrase "fell under the wood" suggests that the burdens were far too heavy for their young bodies, leading to exhaustion, physical collapse, severe injury, or even death. It underscores the utter lack of mercy shown by the oppressors and the widespread suffering that spared no age group, highlighting the indiscriminate nature of the judgment and the pervasive anguish experienced by all segments of society, a poignant theme echoed in Lamentations 2:20.
CHRIST-CENTERED FULFILLMENT
While Lamentations 5:13 vividly portrays the crushing burdens and suffering of the exiled Israelites, it finds a profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The "young men" forced into grinding and the "children" falling under the wood represent the oppressed, the burdened, and the vulnerable of humanity, groaning under the immense weight of sin and its devastating consequences. Jesus, the ultimate "young man" in the prime of His life, willingly took upon Himself the ultimate burden—the sin of the world—a weight infinitely heavier than any wood, as prophesied in Isaiah 53:4-6. He did not fall under the wood of human oppression, but willingly bore the cross, the "wood" of divine judgment and condemnation, for our sake, as described in John 19:17. In His suffering, Jesus fully identified with every victim of injustice, every child exploited, and every soul crushed by the overwhelming weight of life's hardships. Through His sacrificial death and glorious resurrection, He liberates us from the grinding labor of sin and the crushing weight of its condemnation, offering true rest to the weary and burdened, as He graciously promises in Matthew 11:28. Thus, the despair and lament of Lamentations ultimately point to the hope found in Christ, who, by bearing the ultimate burden, offers true freedom, dignity, and eternal restoration.