5 Reasons Why You Should Read Lamentations
Lamentations has been a historically understudied book. Let’s change that. Here are five reasons why you should read it.
Introduction
Lamentations has not received the same attention historically as many other Old Testament books. Several reasons contribute to this, but perhaps most prominently, Lamentations has not garnered much attention due to its brevity and the challenging material it contains.
Lamentations 1–2 portrays Jerusalem as a personified woman, and as expected in a siege context in the Ancient Near East, the woman is treated horrifically. Her status as royalty changes to slavery (Lam. 1:1). She is severely depressed, with no one to comfort her, and by implication, not even God, in Lamentations 1:2. She is ritually impure (Lam. 1:9). Chapter one describes her suffering under God’s punishment for her sin as if God were trampling a virgin in a winepress (Lam. 1:15). Her “lovers” have resoundingly betrayed her (Lam. 1:19).
God was incredibly angry with her, withholding any mercy and cutting her down in complete anger (Lam. 2:1–2). The Lord became her enemy, shooting her with his bow and pouring out his fury like fire (Lam. 2:4–5). Verse 5 states that God has multiplied her mourning and lamentation.
In both chapters 1 and 2, the woman cries incessantly. She finds no comfort from anyone. On top of that, her enemies rejoice over her. Suffering on its own is bad enough, but when others are happy at your suffering, it compounds the pain even more.
Chapter 3 shifts the imagery from the woman, Lady Zion, to a figure identified as “the man” (Hebrew הַגֶּבֶר, typically referring to a “mighty” man). This man likely represents Jerusalem personified as a man, similar to Jerusalem personified as a woman in the first two chapters. Some scholars suggest it was written from the perspective of Lamentations’ author, traditionally believed to be Jeremiah. Contextually, he appears to act as a servant who is beaten for his (or the community’s) sins.
God relentlessly assaults the man (Lam. 3:1–21). In the first twenty-one verses, God is a besieger, an enemy, a ravenous bear, and a lion. Verse 49 shows that the man shares the same sorrow as the woman, even though Lamentations 3 offers the only hope in the book.
Lamentations 4 shifts focus to the community as a whole. The community has gone from being pure gold and precious stones to the types of pots used for common things in the Ancient Near East (Lam. 4:1–2). The suffering of the community’s children is described in perhaps the most graphic terms of the entire book.
Even more challenging is how the book closes in Lamentations 5:21–22. Many scholars, including Adele Berlin, argue, based on Lamentations 5 and other passages, that Lamentations offers no hope of salvation or forgiveness of sins. I believe this is an overstatement, not necessarily supported by the context, especially in Lamentations 3.
The man of Lamentations 3 offers hope to such a degree that nothing short of biblical salvation could be in view. Some point to Lamentations 3:42, which states that the Lord has not forgiven. However, this is likely in the past tense, which is true: the Lord did not forgive and poured out his wrath on Jerusalem. Yet, the fact that the man and the remnant remained after the conquest shows that the surviving community was spared.
Not only is the imagery in Lamentations difficult, but some of its theology is as well. Lamentations 3:37–38 asserts God’s absolute sovereignty over all things: “Who has spoken and it came to pass, unless the Lord has commanded it? Is it not from the mouth of the Most High that good and bad come?” (Lamentations 3:37–38, ESV). Many scholars and commentators have wrestled with this section, attempting to understand whether Lamentations contains a theodicy and, if so, how we should interpret it.
Lamentations describes God’s people suffering because of their own sin, which may not constitute a true theodicy. A true theodicy seeks to explain the existence of evil, especially evil affecting “good” people, in light of a good and loving God. However, the people’s sin provides the reason why “bad things” happen to them, which reconciles well with a just God.
Other scholars argue that Lamentations’ assertion in 3:37–38 is more general. In their view, Lamentations 3 presents a theodicy that emphasizes God’s sovereign control over all things and his prerogative to punish his people for their sins. God is sovereign and just, and his sovereignty and justice require him to punish his people’s sins. Determining whether Lamentations contains a theodicy is beyond the scope of this post. It is simply important to note that Lamentations presents challenging theology.
These are some possible reasons why Lamentations has not received the same prominence as other Old Testament books, though this is changing. With that in mind, here are a few reasons why I believe everyone should read the book of Lamentations, despite its difficult imagery.
1) Read Lamentations Because It Is Hard
Lamentations is a challenging book, but it is worthwhile, even with its difficult imagery. The vivid imagery can profoundly impact our relationship with and worship of God.
Lamentations was used liturgically by Jews throughout history. We have evidence of its liturgical use by early Christians and in Jewish synagogues as late as the close of the Talmudic period in the 8th century AD. It was primarily used on Tisha B’Av, which commemorated the destruction of the first and second temples, possibly connected to liturgical uses during the Second Temple period.
Seeing God for who he is and how he has revealed himself can be difficult, but proper worship of God requires us to understand him accurately. Understanding God properly enables us to worship him more effectively and joyfully.
The fact is, we may not like some of the imagery, nor should we. Disliking the imagery may be the point, especially when we grasp why it is so severe: sin is heinous. The more we recognize how heinous our sin is, the more we see how appropriate God’s response to it is. This creates a circular relationship: the more we see God’s response to sin, the more we understand how grave sin is. The more we see how grave sin is, the more we should look upon God’s response to it. Doing so enables us to live more godly lives and be more worshipful towards God. We live in a world deceived by sin in order not to see it for what it really is. As a result, people honor sin and devote their lives to committing it.
Duane Garrett helpfully summarizes why we should read Lamentations, despite its difficulty:
Considering Lamentations could bring the church back into the real world depicted in Scripture. In Lamentations, sin is destructive; it must be confessed, or there is no forgiveness for it. In Lamentations, sin has consequences. In Lamentations, God cares about sin, suffering, and depravity and does something about them. In Lamentations, there is no ease regardless of what the people of God do. In Lamentations, God is fair, tough, caring, and ultimately faithful.[1]
2) Read Lamentations Because It Is God’s Word
Lamentations belongs in God’s Word, and throughout church history, there has been no controversy regarding its inclusion in the canon.
Lamentations likely held immediate respect among community members, given its vivid detail and commemorative nature. The fall of Jerusalem and its temple in 586/7 BC is undoubtedly one of the most significant events in Jewish history. It is no surprise that a work likely written near those events, by an eyewitness, would hold a special place in community life and worship.
Lamentations is placed within the “Writings” in the Old Testament, found in the Hebrew canon. It is included among the “Megilloth,” the five scrolls comprising Song of Songs, Ruth, Ecclesiastes, Esther, and Lamentations. The Megilloth is a specialized list of books, each read at an annual festival. The English Bible places Lamentations among the prophets, based on its traditional Jeremianic authorship.
It has long been recognized that Jews considered books canonical when they were deemed to “make the hands unclean,” a status held by Lamentations.
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Noted biblical scholar Brevard Childs recognized the enduring quality of Lamentations. He argued, along with many wisdom literature scholars, that its relevance spans generations. Like much wisdom literature, Lamentations is anonymous, likely to allow reuse by subsequent generations, who can then identify with the anonymous figures within it. Traditionally ascribed to Jeremiah, a book written by a recognized prophet of the Old Testament further supports its canonicity.
Since Lamentations belongs in the Bible, its importance cannot be overstated. The Bible is God’s Word, “breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Timothy 3:16–17, ESV). Lamentations is a necessary component for Christians to be whole Christians.
Lamentations is breathed out by God. It teaches about God’s justice and mercy. It shows us how heinous sin is and how much we need God’s mercy and forgiveness. In it, we see shadows of Christ’s work on the cross, as God judged Jesus for our sins, enabling us to be free from our sins and God’s wrath. Lamentations reproves us, as we commit the same categories of sins as Judah did. Like Judah, we often ignore God’s warnings to remain faithful to him.
Lamentations corrects us in many ways. It causes us to despise the sins that provoked God’s wrath, helping us to repent. As seen in Lamentations 3, it also corrects our hopelessness, showing us God’s steadfast love and mercy. God’s covenant faithfulness is a powerful antidote to our sin and suffering. God will never leave us nor forsake us.
The Word of God shows us the world as it truly is, instructing us on how to live in light of what God desires: “Your word is a lamp to my feet and a light to my path” (Psalm 119:105, ESV). Lamentations teaches us to trust and obey God.
Lamentations confronts us with the reality of a God who is serious about sin and its effects. Whenever Christians face God’s judgment, seeing those judged by God (especially Christ), we feel a certain uneasiness because we know we still have sin in our hearts. This reaction is caused by God’s Word piercing our hearts, as expected: “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12, ESV).
3) Read Lamentations Because It Helps Us in Our Suffering
While Lamentations largely focuses on God’s people suffering under his righteous judgment for their sin, it also provides hope when we suffer for reasons other than our own sin.
Lamentations emphasizes hope, despite its pervasive hopelessness. As God is deemed just (Lam. 1:18) for judging the people for their sin, there is no hope in this regard. The people sinned (Jer. 2:5–8; Jer. 7:24–26; Jer. 11:7–8), ignored God’s warnings (Jer. 6:16–17; Jer. 25:4–7; Jer. 26:4–6), and God responded rightly (Jer. 4:18; Jer. 14:15–16; Jer. 21:8–10; Deut. 28:15, 45–47). In this context, there is no hope.
However, Lamentations 3 provides a glimpse of how hopelessness turns to hope. The man of Lamentations 3, who acts as a suffering servant, argues that he is the sole recipient of God’s wrath (Lam. 3:1–3), appearing to have satisfied God’s punishment, changing God’s disposition toward him and the community from enemy to advocate. This prefigures the work of Jesus Christ (Rom. 5:8–9; 1 Thess. 1:10), removing God’s wrath from us (John 3:36; 1 John 2:2). Now, Christians, with God’s wrath removed (Rom. 8:1; Col. 1:13–14), can cry out to God for deliverance and assistance (Lam. 3:55–58; Lam. 5:1, 19–22), knowing that God will either grant relief from suffering now (Ps. 34:17–19; 2 Cor. 1:10) or permanently in eternity (Rev. 21:4; John 10:28).
Lamentations 3:38 further highlights how Lamentations 3 moves from a sin-judgment explanation for suffering to a theodicy. It states, “Is it not from the mouth of the Most High that good and bad come?” (Lamentations 3:38, ESV). This passage resembles Job 2:10: “But he said to her, ‘You speak as one of the foolish women would speak. Shall we receive good from God, and shall we not receive evil?’ In all this Job did not sin with his lips” (Job 2:10, ESV). Job speaks to his wife, who counseled her suffering husband to curse God and die. Job’s response is a rebuke but also offers comfort and encourages his wife to think rightly about the situation: he tells her that his suffering is part of God’s sovereign plan. If it is logical to receive good from God, it is equally logical to receive bad. If God is in charge of it, there is not need to fret or worry or seek a quick escape. God has a loving purpose in it.
Lamentations 3:38 offers similar comfort (Lam. 3:22–23). The Judean community in Jerusalem experienced God’s wrath for sin (Lam. 1:5). God sovereignly orchestrated their suffering as a just response to sin (Jer. 7:24–26). Yet, considering Jeremiah’s audience, they were clearly people who had not committed the same sins as those who perished, including Jeremiah; otherwise, they would have perished (Jer. 24:5–7).
The remnant was preserved by God (Lam. 3:22), and their suffering, though a result of the people’s sin (Lam. 3:42), is a product of God’s judgment against sinners, not their own sin. Jerusalem was judged for the people’s sins, but it also resulted in the remnant’s salvation, as they were purified from the sinners who provoked God’s wrath (Lam. 3:31–32; Ezek. 11:16–20). Thus, Lamentations 3 moves from suffering as punishment for sin to suffering that finds hope in God’s sovereignty. Lamentations 3 is the center of the book for a reason: it is the only chapter with overt hope, sandwiched between chapters of despair to highlight its brilliance.
4) Because It Convinces Us of How Sinful Sin Is
The brutal imagery in response to sin has a significant effect. Some may object to Lamentations’ value due to its brutal imagery. However, the brutality is intentional, and its impact is unmistakable.
The imagery, combined with poetic devices, evokes emotional responses from the audience. For the immediate audience, the exiles of Judah, the graphic depiction enabled them to understand what they endured and why. No person or community would receive such punishment from God unless it was warranted. God is a God of justice. This should be the appropriate response to Lamentations. Who would assign guilt to a God who pours out wrath like this?
Lady Zion is dealt with severely, and in her punishment, she appears abandoned by all (Lam. 1:12). Like David in the Psalms (Ps. 6:6; Ps. 42:3), she cannot stop weeping (Lam. 1:16; 2:11). Pain is bad, but uncontrollable weeping compounds grief even more. Prolonged crying leads to physical struggles, such as hyperventilation, as the body copes with overwhelming emotions.
Cannibalism in Lamentations plays a particularly disturbing role (Lam. 2:20, 4:10). The destruction of Jerusalem and the first temple included not only cannibalism but parental cannibalism (Jer. 19:9; Ezek. 5:10). Josephus records an instance of this during Rome’s conquest in the 1st century, dramatically heightening the already horrible conflict between Rome and the Jews. Cannibalism as a punishment during a siege was a promised curse for God’s people’s disobedience in Deuteronomy 28:53: “And you shall eat the fruit of your womb, the flesh of your sons and daughters, whom the Lord your God has given you, in the siege and in the distress with which your enemies shall distress you” (ESV).
The outpouring of God’s wrath on Jerusalem represents the most intense form of disturbing imagery, coinciding with intense suffering. Jeremiah aims to persuade his audience of the horror of God’s judgment by focusing on maternal cannibalism, which, to a sane mind, should be one of the most horrific events imaginable. So repulsive that it should cause us to (maybe vomit first) abandon the sin in connection with this punishment.
When we realize that sin causes such horrific imagery, we should conclude that sin is equally horrific. The severity of the punishment directly reflects the gravity of sin. As fallen humans, we cannot fully grasp how terrible sin is. Lamentations masterfully reveals the sinfulness of sin by showing the painful and disturbing nature of its punishment.
5) Because It Brings Us Back to God
Seeing how serious and brutal God is toward sin might lead one to flee from God. However, Lamentations does not suggest this as a viable option. Instead, it offers repentance and seeking God’s mercy and grace.
Having established Lady Zion’s suffering, Lamentations 2:19 admonishes returning to the Lord: “Arise, cry out in the night, at the beginning of the night watches! Pour out your heart like water before the presence of the Lord! Lift your hands to him for the lives of your children, who faint for hunger at the head of every street” (2:19, ESV).
The man of sorrow in Lamentations 3 endures bitter anguish but transforms his experience by reminding himself of God’s steadfast love and mercy (3:21–26). Despite what God has done to him, one might want to flee from God. Yet, the man exhorts that the Lord is good to those who wait for him, to the soul who seeks him (3:25–26).
Even though God’s fierce anger burns against sin and he punishes his own people for their sins, “The Lord will not cast off forever, but, though he cause grief, he will have compassion according to the abundance of his steadfast love; for he does not afflict from his heart or grieve the children of men” (3:31–33, ESV). The response to the siege God has laid against the man of sorrow is to trust in his kindness and compassion.
Perhaps most explicitly, the man of sorrow exhorts returning to God in Lamentations 3:40–42. There, he commands the community to walk in repentance and holiness. He encourages them not only to return to the Lord but to worship him. The appropriate response to God’s judgment, seen throughout Scripture, is to repent and worship God, dedicating our lives to him.
The encouragement to return to the Lord also appears in chapter 5: “Restore us to yourself, O Lord, that we may be restored! Renew our days as of old” (5:21, ESV). Imagine the audacity required to be judged by God and then demand that God restore us. Such audacity can only be explained by the fact that the man of sorrow in Lamentations 3 typifies Jesus Christ. Because Christ was judged, suffered under God’s judgment, rose from the dead, and intercedes for us, we can make similar demands of the Lord.
When we see God’s judgment in Lamentations, we too can cry out to God for forgiveness, demand that he restore us, and find hope in his love and mercy.
Notes:
[1] Duane Garrett, Song of Songs, Lamentations, vol. 23B of Word Biblical Commentary (Dallas, TX: Word, Incorporated, 2004), 280.
