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 5:1–16. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Regarding divine protection Verse 3 declares: "We have become orphans, fatherless;". That is, we are destitute of divine direction, like to a paternal consolation. And: " our mothers are like widows." Since definite security is called for. As the prophet Isaiah asserts: "Therefore the Lord does not rejoice over their young men, and, has not compassion on their fatherless and widows, for everyone is godless and' 'an evil doer, and every mouth speaks folly." (Is : 9:17).
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Summary
Lamentations 5:3 is a deeply poignant cry from the devastated community of Judah, articulating their profound state of desolation and vulnerability in the aftermath of the Babylonian destruction of Jerusalem. The verse powerfully conveys a collective sense of abandonment and utter helplessness, likening the people to orphans deprived of paternal protection and provision, and their mothers to widows stripped of their husbands' essential support. It encapsulates the complete collapse of societal structures, familial security, and national identity, serving as a desperate appeal to God from a place of extreme suffering and despair.
Context
Literary Context
Lamentations 5:3 is situated within the final chapter of the book of Lamentations, which functions as a communal prayer and petition to Yahweh. Distinct from the preceding four chapters, which are structured as acrostic poems, Chapter 5 is a twenty-two-verse communal lament, presented as a direct, unvarnished appeal to God. This particular verse immediately introduces the dire social consequences of the catastrophe, vividly portraying the extreme vulnerability of the community. It sets the tone for the subsequent verses that detail various forms of suffering, including forced labor, hunger, sexual violence, and the loss of leadership. The overarching plea for God's remembrance and restoration, found in passages like Lamentations 5:1 and Lamentations 5:21, frames this raw expression of pain, emphasizing that the community's suffering is so complete that they have been reduced to the most helpless states imaginable. The consistent use of the collective "we" throughout the chapter powerfully underscores the shared experience of national trauma and the desperate, collective hope for divine intervention.
Historical & Cultural Context
The historical backdrop for Lamentations 5:3 is the catastrophic destruction of Jerusalem and the First Temple by the Babylonian Empire in 586 BCE, followed by the exile of its inhabitants. This cataclysmic event marked the definitive end of the Judean kingdom and precipitated a profound crisis of faith and national identity for the Israelite people. In ancient Near Eastern societies, orphans (those without a father) and widows (women without a husband) were universally recognized as the most vulnerable and marginalized members of society, typically lacking legal, economic, and social protection. Their well-being was often considered a crucial benchmark of a just and righteous society, and their exploitation was strictly forbidden by Mosaic Law. The declaration "We are orphans and fatherless, our mothers are as widows" vividly portrays the complete breakdown of the patriarchal social order, the widespread loss of male protectors (due to death in battle, exile, or incapacitation), and the resulting pervasive destitution. It signifies not merely individual tragedies but a national calamity where the entire community has been rendered utterly helpless and exposed, mirroring the desperate state of those most dependent on societal and familial support.
Key Themes
Lamentations 5:3 powerfully contributes to several key themes pervasive throughout the book of Lamentations and the broader biblical narrative. Firstly, it highlights Extreme Vulnerability and the Loss of Protection, painting a stark picture of a people stripped of all traditional safeguards—familial, societal, and even the perceived divine protection they once enjoyed. This resonates deeply with the prophetic warnings found throughout Deuteronomy 28 regarding the dire consequences of covenant disobedience. Secondly, the verse underscores the theme of Societal Collapse, demonstrating how the destruction of the city and the exile of its leaders led directly to the disintegration of the foundational family unit, leaving women and children in a state of profound destitution. This stands in stark contrast to the ordered and just society envisioned in the Torah, where care for the vulnerable was paramount, as seen in passages like Deuteronomy 24:19-22. Finally, the verse subtly introduces the profound theme of Divine Judgment and its devastating impact, as the community grapples with the severe consequences of their collective sin, which has led to such an unimaginable state of suffering and abandonment. The very groups God commanded Israel to protect are now the very identity of the suffering nation.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to be lonely," this term (H3490) refers to a bereaved person, specifically a child whose father has died. In the ancient world, the father was the primary provider, protector, and source of identity and inheritance for the family. To be an "orphan" meant a profound loss of security, status, and provision. The subsequent phrase "and fatherless" further emphasizes this condition. The Hebrew for "fatherless" combines H369 (ʼayin), meaning "non-entity" or "nothing," with H1 (ʼâb), meaning "father." This compound expression reinforces the absolute absence of a paternal figure. The community collectively identifies with this state, signifying a complete loss of national protection, leadership, and the sense of being cared for by a divine Father. This reflects not just individual bereavements but a national experience of profound abandonment.
This feminine noun (H490) denotes a woman who has lost her husband. Like orphans, widows were among the most vulnerable in ancient society, often lacking legal rights, economic means, and social standing without a male protector. The phrase "our mothers [are] as widows" (using H517, ʼêm for "mother") indicates a state of effective widowhood, even if not all husbands were literally deceased. Many were likely killed in battle, exiled, or incapacitated, rendering them unable to fulfill their traditional roles as providers and protectors. This comparison highlights the severe destitution and lack of support experienced by the women of Judah, amplifying the pervasive sense of helplessness and societal breakdown that permeated every household.
Verse Breakdown
"We are orphans and fatherless,"
This clause expresses the community's profound and collective sense of abandonment and extreme vulnerability. The use of "we" signifies a shared national identity, indicating that the entire nation feels as unprotected and destitute as children who have lost their father. This reflects not only the literal physical loss of men in battle or through exile but also the perceived absence of divine protection and the collapse of national leadership, which traditionally offered a form of paternal guidance and security. The descriptor "fatherless" further emphasizes the complete and utter lack of a male head or protector, leaving the community exposed, without provision, and without a clear future.
"our mothers [are] as widows."
This clause further deepens the portrayal of destitution by focusing on the acute plight of the women within the community. The crucial simile "as widows" suggests that even if not every mother's husband was literally dead, the men were so incapacitated, absent, or powerless that their wives were left in a state equivalent to widowhood—bereft of support, provision, and protection. This powerfully highlights the severe economic and social hardship faced by families, as women, traditionally dependent on their husbands, were left to fend for themselves and their children in a shattered society. It underscores the complete disruption of family life and the pervasive suffering that permeated every household, demonstrating the depth of the national calamity.
Literary Devices
Lamentations 5:3 employs several powerful Literary Devices to convey its message of profound despair and national trauma. The primary device is Simile, particularly evident in the phrase "our mothers are as widows." This comparison vividly illustrates the dire circumstances of the women, equating their state to that of literal widows, who were the epitome of vulnerability and destitution in ancient society. By extension, the declaration "We are orphans and fatherless" functions as a potent Metaphor for the entire nation's condition, suggesting that Judah, once protected by God as a father figure, now feels utterly abandoned and without a guardian or provider. The language also utilizes Hyperbole to emphasize the extreme nature of their suffering; while not every individual was literally an orphan or a widow, the collective experience felt as catastrophic as if they all were. This exaggeration underscores the overwhelming depth of their national trauma and the complete breakdown of their social fabric. Furthermore, the verse evokes strong Pathos, appealing directly to the emotions of the reader or listener by presenting a picture of utter helplessness and destitution, designed to elicit profound sympathy and underscore the tragic consequences of sin and divine judgment. The consistent use of the first-person plural "We" establishes a powerful Collective Lament, transforming individual suffering into a communal cry, making the experience relatable to every member of the afflicted nation.
Theological and Thematic Connections
Lamentations 5:3 presents a stark and painful contrast to the biblical ideal of God's covenantal care for the vulnerable and His explicit commands to Israel regarding justice and compassion. The very groups God repeatedly champions—the orphan and the widow—are now the collective identity of the suffering nation, signaling a profound disruption of the divine-human relationship and the devastating consequences of Israel's disobedience. Theologically, this verse highlights the devastating impact of sin and covenant unfaithfulness, as the protective hand of God, once experienced as a father, is perceived as withdrawn due to the nation's rebellion. Yet, even in this raw lament, there is an implicit appeal to God's unchanging character as the ultimate protector of the fatherless and defender of widows, a desperate hope that He will remember His own nature and intervene. This lament serves as a powerful reminder that true societal well-being and flourishing are intrinsically linked to adherence to God's righteous standards, particularly in the compassionate treatment of the marginalized and vulnerable.
Reflection and Application
Lamentations 5:3 offers a timeless and piercing lens through which to view human suffering, particularly the profound plight of the most vulnerable. It calls us to deeply empathize with those who experience profound loss, displacement, and the breakdown of foundational societal structures due to conflict, injustice, economic hardship, or natural disaster. The lament reminds us that true compassion extends beyond superficial sympathy, urging us to recognize the systemic and personal devastation wrought when protection, provision, and identity are stripped away. For believers, this verse serves as a powerful summons to embody the very heart of God, who consistently identifies with and commands care for the orphan and the widow throughout Scripture. It challenges us to actively seek out and minister to those who are marginalized, neglected, or rendered helpless in our own communities and globally, becoming tangible agents of God's justice and mercy. Furthermore, it prompts a sober reflection on the consequences of societal and individual choices, underscoring the vital importance of upholding righteousness and justice to prevent such widespread suffering and to foster environments where all can flourish.
Questions for Reflection
FAQ
What is the significance of the community identifying as "orphans and fatherless"?
The identification as "orphans and fatherless" signifies a profound and comprehensive loss of protection, provision, and identity for the entire community. In ancient Israelite society, the father was the undisputed head of the household, responsible for security, economic well-being, and passing on heritage and identity. To be "fatherless" meant lacking this foundational support and being left utterly exposed. For the nation of Judah, this metaphorically represents the devastating loss of their king, their national leaders, their land, and crucially, their perceived sense of God's protective presence. It expresses a state of utter helplessness and abandonment, where all traditional sources of strength and security have vanished, leaving them exposed and destitute, much like actual orphans. This deep lament underscores the severity of the Babylonian conquest and the resulting societal collapse, highlighting the complete reversal of their fortunes and their perceived status before God and the nations.
Does this verse imply that God had abandoned His people?
While the language of Lamentations 5:3 expresses a deep feeling of abandonment by the people, it does not necessarily imply that God had actually abandoned them in a permanent or ultimate sense. The book of Lamentations is a raw, honest expression of grief, despair, and confusion, acknowledging the devastating consequences of divine judgment due to Israel's persistent sin and covenant unfaithfulness. The people are experiencing the withdrawal of God's covenant blessings and protection, which they perceive as abandonment and a profound absence. However, the very act of lamenting and appealing directly to God in Chapter 5 ("Remember, O Lord, what has happened to us!" in Lamentations 5:1 and "Restore us to yourself, O Lord, that we may be restored!" in Lamentations 5:21) demonstrates an underlying, albeit fragile, hope and belief that God is still present, still sovereign, and still capable of hearing their cry and restoring them. It reflects a moment of profound crisis of faith, where the overwhelming experience of suffering overshadows the memory of God's steadfast love, yet the persistent plea itself is an act of faith, however desperate.
Christ-Centered Fulfillment
Lamentations 5:3, with its poignant cry of a people rendered "orphans and fatherless" and their "mothers as widows," finds profound Christ-centered fulfillment and transformation in several ways. Firstly, Jesus himself entered fully into the human condition of vulnerability and suffering, ultimately experiencing a profound sense of abandonment on the cross, crying out, "My God, my God, why have you forsaken me?" In this moment, Christ fully identified with the "orphan-like" state of humanity, bearing the crushing weight of sin that separates us from the Father. Secondly, Jesus' earthly ministry was consistently marked by radical compassion for the truly vulnerable—the sick, the poor, and yes, the literal orphans and widows of his day. He taught that true righteousness involves actively caring for "the least of these brothers and sisters of mine" and vehemently condemned those who exploited widows and the marginalized. Most significantly, Christ came to reverse the spiritual orphanhood of humanity, promising his disciples, "I will not leave you as orphans; I will come to you." Through his atoning work on the cross and the subsequent gift of the Holy Spirit, believers are adopted into God's family, receiving a new identity as "children of God" and "heirs with Christ". The Church, as the living body of Christ on earth, is called to be the new spiritual family for the fatherless and the widows, embodying God's protective, providing, and compassionate love, thereby fulfilling the very care that was so desperately lacking in the lament of Lamentations 5:3.