TRV
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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.
Then is considered slavery as first forced upon their own person. As said: "~ith a yoke on our necks we are hard driven; we are weary, we are given no rest." Which proclaims, as if: pressure is upon our necks in a manner we wish not since such pressure binds our neck. Deuteronomy 28:65 is applicable: "and among these nations you shall find no ease, and there shall be no rest for the sole of your foot."
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Summary
Lamentations 5:5 profoundly encapsulates the deep suffering and relentless oppression experienced by the Jewish people following the destruction of Jerusalem and their subsequent exile. The verse vividly portrays a state of utter subjugation and ceaseless toil, depicting the nation as bearing an unbearable burden without any respite, highlighting their profound physical, emotional, and spiritual exhaustion under the hand of their adversaries.
Context
Literary Context
Lamentations 5 serves as the concluding chapter of this poignant book, functioning as a collective prayer or lament from the perspective of the suffering remnant. It transitions from the prophet's personal lament (Chapters 1-4) to a communal cry for restoration, detailing the widespread misery, humiliation, and desolation that has befallen the nation. Verses immediately preceding Lamentations 5:5 describe the loss of inheritance, the plight of orphans and widows, and the desperate search for food, setting the stage for the physical and spiritual oppression highlighted in this verse. The final verses of the chapter continue the plea for God's remembrance and restoration, underscoring the deep despair and yearning for divine intervention amidst their brokenness.
Historical & Cultural Context
This verse is set against the backdrop of the Babylonian conquest of Judah and the destruction of Jerusalem in 586 BC. The imagery of "necks under persecution" evokes the ancient practice of placing a yoke on animals or captives to signify servitude and forced labor, a common form of subjugation in the ancient Near East. The people of Judah, once a sovereign nation, were now conquered, many led into exile, and those remaining faced severe hardship and oppression. The "labour" without "rest" reflects the harsh reality of forced servitude, tribute, and the constant threat of violence or further displacement, a stark contrast to the Sabbath rest and peace promised in their covenant with God. This period marked a profound national trauma, fulfilling the warnings of covenant curses found throughout the Mosaic Law.
Key Themes
Lamentations 5:5 contributes significantly to several overarching themes within the book and broader biblical narrative. It underscores the theme of Divine Judgment and its Consequences, as the suffering is understood as a direct result of Israel's covenant unfaithfulness. The verse also highlights Relentless Oppression and Servitude, portraying the complete loss of national sovereignty and personal freedom. Furthermore, it speaks to the profound Absence of Peace and Rest, a condition antithetical to the shalom God desires for His people. This deprivation of rest is a powerful symbol of their broken covenant relationship and the profound disruption of their lives, echoing the prophetic warnings of Jeremiah, who frequently spoke of the coming judgment (e.g., Jeremiah 25:8-11). The lament itself, however, also embodies the theme of Hope in Lament, as the very act of crying out to God implies a belief in His ultimate power to intervene and restore.
Exposition and Analysis
Key Word Analysis
This word (H6677) refers to the back of the neck, specifically as the part on which burdens are bound or where a yoke is placed. In this context, it powerfully symbolizes subjugation, servitude, and the crushing weight of oppression. The image of the "neck" being "under persecution" implies a constant bowing down, a state of being perpetually burdened, and lacking the freedom to lift one's head or stand upright. It signifies a complete loss of dignity and autonomy.
This primitive root (H7291) means "to run after," "to chase," or "to pursue," often with hostile intent. Here, it conveys a relentless, unceasing hounding by enemies, leaving no escape or relief. It's not merely an occasional attack but a continuous state of being pursued and harassed, emphasizing the pervasive and inescapable nature of their suffering. This word underscores the active, malevolent force behind their plight.
This primitive root (H5117) means "to settle down," "to cease," or "to be quiet." It encompasses physical repose, cessation from work, and a state of peace or security. The declaration "have no rest" highlights the complete absence of peace, security, or relief from their arduous toil, signifying a profound disruption of their lives and a deprivation of a fundamental human and spiritual need. This lack of rest extends beyond mere physical exhaustion to a deep spiritual and emotional unrest.
Verse Breakdown
"Our necks [are] under persecution"
This clause vividly portrays the physical and emotional burden endured by the people. The "necks" symbolize their very being, their dignity, and their capacity for freedom, now metaphorically yoked and subjected to constant pursuit and oppression. It speaks to a state of complete subjugation, where the enemy's hostile intent is not merely occasional but a persistent, crushing reality that leaves them no room to breathe or stand upright. This imagery powerfully conveys a loss of sovereignty and personal agency, as if their very posture is one of forced submission.
"we labour, [and] have no rest"
This second clause describes the practical consequence of their persecution: ceaseless, exhausting toil without any cessation or relief. The word "labour" (H3021, yâgaʻ) implies a state of being utterly exhausted and weary from strenuous work. This highlights the profound weariness and the absence of peace or security in their daily lives. The lack of "rest" is not just physical but also spiritual and emotional, signifying a complete disruption of the rhythms of life and a deep longing for the shalom that God's presence provides. It underscores a life devoid of the Sabbath principle, a life of perpetual burden.
Literary Devices
Lamentations 5:5 employs powerful Imagery to convey the depth of suffering. The phrase "Our necks [are] under persecution" is a potent Metaphor and Symbolism, evoking the image of a heavy yoke placed upon an animal or captive, representing complete subjugation and forced labor. This imagery is further enhanced by the concept of "persecution" (Hebrew râdaph), which implies relentless pursuit, leaving no escape or respite. The stark contrast between "we labour" and "have no rest" creates a powerful Antithesis, emphasizing the ceaseless and exhausting nature of their existence, where effort brings only depletion, not relief. The entire verse functions as a form of Hyperbole, exaggerating the extent of their toil and lack of rest to underscore the extreme conditions they faced, making their desperate plea for divine intervention all the more poignant and urgent.
Theological and Thematic Connections
Lamentations 5:5 powerfully articulates a foundational theological truth: the severe consequences of covenant disobedience. The suffering described is not random but a direct result of Israel's turning away from God, fulfilling the warnings of the Mosaic Law. Yet, even in this profound despair, the act of lament itself is a theological statement, acknowledging God's sovereignty even over judgment and appealing to His mercy. The absence of rest also points to a deeper spiritual longing for the shalom (peace, wholeness, rest) that is ultimately found only in God's presence and covenant faithfulness. This verse, therefore, serves as a poignant reminder of human fragility and the ultimate need for divine intervention and restoration, even when humanity has brought judgment upon itself. It highlights the tension between divine justice and the enduring hope for divine compassion.
Reflection and Application
Lamentations 5:5 speaks to the universal human experience of overwhelming burden, relentless pressure, and the desperate need for rest. While rooted in a specific historical context of national judgment and exile, its cry resonates with anyone who feels continually pursued by life's demands, weighed down by responsibilities, or exhausted by circumstances beyond their control. This verse validates the reality of such suffering, reminding us that it is not unbiblical to acknowledge profound weariness and the absence of peace. For us today, it calls for deep empathy for those in oppressive situations, whether physical, emotional, or spiritual—those experiencing modern forms of forced labor, chronic burnout, or relentless societal pressures. It also prompts us to consider where we seek our rest. In a world that often glorifies ceaseless activity and productivity, this verse serves as a stark reminder of the vital importance of true rest—not just physical cessation, but a deep spiritual peace that transcends our circumstances. It encourages us to bring our exhaustion and burdens before God, just as the lamenter did, trusting in His ultimate capacity to provide solace and relief.
Questions for Reflection
FAQ
What does "Our necks are under persecution" mean in a literal sense?
Literally, this phrase describes a state of extreme subjugation and oppression. The "neck" (Hebrew tsavvâʼr', H6677) is the part of the body upon which a yoke is placed for forced labor, or where a captive might be bound. Thus, to have one's neck "under persecution" (Hebrew râdaph', H7291) means to be constantly pursued, harassed, and forced into burdensome labor or servitude by an enemy, with no opportunity to escape or stand freely. It paints a vivid picture of continuous, crushing pressure and lack of freedom, much like an animal perpetually under a heavy yoke, symbolizing a complete loss of national and personal autonomy.
How does "we labour, and have no rest" relate to the biblical concept of rest?
This phrase highlights a profound deprivation of the biblical concept of rest, or shalom. From creation, God established a rhythm of work and rest (e.g., Genesis 2:2). The Sabbath was a foundational covenant sign for Israel, emphasizing God's provision and their dependence on Him, not ceaseless toil. The absence of "rest" (Hebrew nûwach', H5117) in Lamentations 5:5 signifies a complete disruption of this divine order, a consequence of their broken covenant with God and the resulting judgment. It speaks to a life devoid of peace, security, and the spiritual renewal that true rest provides, contrasting sharply with the promise of rest found in God's presence (e.g., Psalm 23:2) and the ultimate rest offered in Christ.
Christ-Centered Fulfillment
Lamentations 5:5, with its poignant cry of relentless toil and absence of rest, finds its ultimate fulfillment and answer in the person and work of Jesus Christ. The suffering depicted—the neck under persecution, the ceaseless labor, the lack of rest—is a profound echo of humanity's condition under the burden of sin and the curse of the Fall. Humanity, estranged from God, labors under the weight of its own futility, striving for peace and rest it cannot achieve through its own efforts. Jesus, however, invites all who are weary and burdened to come to Him, promising to give them rest (Matthew 11:28). He himself bore the ultimate yoke of suffering and persecution, enduring the cross to break the power of sin and death, thereby offering true spiritual rest to those who believe. His finished work provides not merely a temporary respite, but an eternal Sabbath rest for the people of God (Hebrews 4:9-10), a rest from the futile labors of self-salvation and the crushing weight of condemnation. In Christ, the persecuted find refuge, the laborers find rest for their souls, and the burdened find their yoke made easy and their burden light (Matthew 11:30). He is the true deliverer who liberates from the ultimate oppression of sin and death, bringing His followers into His perfect peace.