Lamentations 1:21
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Lamentations 1:21
21 They have heard that I sigh: there is none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done it: thou wilt bring the day that thou hast called, and they shall be like unto me.
Chapter Context
Lamentations 1 is a funeral dirge chapter in the Old Testament that explores themes of obedience, righteousness, wisdom. Written during just after Jerusalem's fall (c. 586 BCE), this chapter should be understood within its historical context: Written amid the devastating aftermath of Jerusalem's destruction by Babylon.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-22: Conclusion and application
This chapter is significant because it contributes to the biblical metanarrative of redemption. When studying this passage, it's important to consider both its immediate context within Lamentations and its broader place in the scriptural canon.
Verse Study
Lamentations 1:21
21 They have heard that I sigh: there is none to comfort me: all mine enemies have heard of my trouble; they are glad that thou hast done it: thou wilt bring the day that thou hast called, and they shall be like unto me.
Analysis
Others hear but don't help: "They have heard that I sigh: there is none to comfort me" (shame'u ki-ne'enchah ani ein menachem li). Enemies are aware of suffering but offer no compassion. Worse: "all mine enemies have heard of my trouble; they are glad that thou hast done it" (kol-oyevai shame'u ra'ati sasu ki atah asita). The verb sus (שׂוּשׂ, "glad, rejoice") indicates perverse joy in others' misfortune. Proverbs 24:17-18 warns: "Rejoice not when thine enemy falleth...lest the LORD see it, and it displease him." Obadiah 1:12 condemns Edom: "thou shouldest not have looked on the day of thy brother in the day that he became a stranger." Yet Jerusalem acknowledges: "thou hast done it"—recognizing God's hand in judgment. This prevents misplaced blame. The verse concludes with petition: "thou wilt bring the day that thou hast called, and they shall be like unto me" (heveta yom-karata veyihyu kamoni). Requesting that God's judgment extend to mockers demonstrates that vengeance belongs to God (Romans 12:19), not us.
Historical Context
Surrounding nations' schadenfreude (joy in others' misfortune) at Judah's fall is documented throughout Scripture. Psalm 79:4 laments: 'We are become a reproach to our neighbours, a scorn and derision to them that are round about us.' Psalm 137:7 calls for God to remember Edom's mockery. Ezekiel 25-26 pronounces judgment on Ammon, Moab, Edom, Philistia, and Tyre for rejoicing over Jerusalem's fall. The prayer for enemies to experience similar judgment reflects imprecatory psalms (Psalms 35, 69, 109, 137, 139:19-22). These aren't personal vindictiveness but appeals for God's justice. They recognize that mocking God's people mocks God Himself. The New Testament shows Christ absorbing such mockery (Matthew 27:39-44) and praying for persecutors' forgiveness (Luke 23:34), demonstrating the greater mercy available in the new covenant. Yet Revelation shows final judgment will vindicate God's people and judge mockers (Revelation 18:20, 19:2).
Reflection
- How should we respond when others rejoice in our suffering or failures, and what does it mean to leave vengeance to God?
- What's the difference between imprecatory psalms/prayers (appealing for God's justice) versus personal revenge or vindictiveness?
- How does Christ's prayer for His mockers' forgiveness (Luke 23:34) challenge yet fulfill the desire for divine justice in this verse?