Utterly
Unbalanced and Uncertain
Lamentations 5:1-22
Lamentations 5 continues the pattern present in the earlier poems,
jarring people with its honesty about suffering and all the emotions that
accompany it. Yet, this poem deviates from the previous poems in important
ways. First, while it has the façade of a Hebrew acrostic with its 22 verses or
stanzas, it differs from the previous poems because no true acrostic exists.[1]
The poem has fallen into chaos. It no longer follows the ordered pattern
previously present. Second, this poem is the shortest of the 5 poems that make
up the collection of Lamentations. This brevity could indicate that the
community runs out of hope as the poet declares these final words.[2]
Alternatively, this shortened poetic expression may indicate a weariness in
expressing the grief. The poet is exhausted and has little more to say. These
two deviations from the primary poetic form that makes up Lamentations
emphasize the uncertainty central to this poem.
Interestingly, there are other deviations in the poetry in this
chapter as compared to the other chapters. This poem, unlike its predecessors
within the collection, has balanced lines. The most common line contains three
accents in each half. There are also a larger proportion of parallel
expressions within the poem. Very often, the second half line echoes the
expressions that precede it.[3]
These features provide order in the midst of the chaos, which further develops
feelings of uncertainty. Sorrow mixed with praise. Doubt mixed with hope.
In addition, this poem, of all the poems that make up Lamentations,
most closely resembles the structure of a communal lament. Lamentations 5
presents a collective prayer, using the plural “we” to indicate the far
reaching effects of the communal grief. Other poems with this structure, such
as Psalms 44, 60, and 74, tend to follow a specific pattern. These poems often
begin with an address to God, continue with an expression of complaint, and
conclude with a praise statement toward God. Lamentations 5 diverges from this
pattern in two important ways. First, it extends the complaint portion.
Secondly, the praise offered to God at the end of the poem is intermingled with
other emotions and ultimately, concludes with further lament.[4]
Using this form emphasizes the fact that the entire community experiences the
pain expressed throughout this poem. All the people are utterly consumed with
this lament. This form also allows the poet to present a prayer, a final
beseeching of God, begging for God to notice the brokenness, hurt, and
alienation experienced by the entire community. In addition, the communal
lament encourages both poet and worshipper to turn and worship God even in the
midst of life’s tragedies. The community finds itself utterly consumed by grief
and yet utterly encompassed in a call to worship God as it seeks restoration.
The poem begins by addressing God, asking God to remember. In
asking God to remember, this prayer does not infer that God has forgotten, but
instead this prayer calls God to act on behalf of the people.[5]
This prayer begins with hope that God will act on behalf of the covenant
people, as He has in the past. God’s action will occur as He sees the people’s
disgrace. Disgrace refers to the experience of reproach, abuse, and shame.[6]
Experiencing shame was a huge deal in the ancient near east. The people sought
honor, desiring acceptance and esteem from various groups. This acceptance came
based on the behavior deemed desirable, virtuous and socially productive in a
given culture. Shame refers to the experience of being devalued or belittled
based on the inability to measure up to the expectations.[7] The
people feel shame as they have failed to measure up to God’s expectations. This
shame is compounded as they experience devaluation by the culture and peoples
who attack them and take advantage of their situation. Based on their hope that
God will see this shame and desire honor for His beloved, the people ask for
God to remember them.
The majority of the rest of the poem elucidates what God observes
as He looks upon the peoples shame, discovering an unbalanced situation. The
entire community struggles through broken existence. This broken existence is
punctuated immediately by the loss of inheritance. God had blessed Israel with
the land, which they have now lost due to their behavior as rebellious children.
This behavior also leads to the loss of family and justice. Comparing
themselves to the fatherless and the widow in verse 3, announces both of these
truths. Yes, they have literally lost parents and husbands through war and
deportation. They have also lost relationship with their heavenly father who no
longer blesses them with inheritance. This leads to an ironic understanding
that they now live with the same injustice they cast upon the fatherless and
widows who lived among them during the times of abundance in The Promised Land.
The experienced injustice continues as the people must scrounge and barter for
resources, which they should receive as part of their inheritance from God.
Water, wood, and bread, commodities for life should be readily available. Yet their
situation has stolen the availability of these material needs.
At verse 10, the poet displays a parade of groups who experience
the brokenness. This display serves to announce that the entire community
experiences the loss, pain, and injustice of exile. Beginning with women and
continuing with princes, elders, young men, and boys, the poet shows that no
one remains untouched by the grief. Then verses 15-17 display specific
experiences that consume the entire community. Joy is gone and dancing has turned
to mourning. Both joy and dancing are frequent practices of worshippers, as
seen in the Psalms. The community no longer enters into worship or celebration.
In addition, the crown has fallen from their heads. This could refer to the
literal crown as the monarchy has been destroyed through the deposition of
Zedekiah.[8]
This could also refer to the loss of glory experienced by the people. Israel,
once viewed as a royal people, chosen by God, now exists in shattered remains.[9] The
loss of the crown could also symbolize the destruction of the city as the Old
Testament often portrayed Jerusalem’s walls as a crown.[10]
The city has fallen and the people have fallen with it. The final images of the
community, faint hearts and dim eyes, emphasize the frailty of the people
caused by their experience and their excessive grief.
As the community suffers, repentance emerges. In the midst of
exploring the experience of the community, the poet declares, “Woe to us, we
have sinned.” With these words, the poet encourages the community to take
ownership of their rebellion against God. Previously in this poem, at verse 7,
it appears the people, through the voice of the poet, fail to take on the
blame. They declare that their fathers have sinned. But now, at this moment,
the people own their wickedness. Their shame, their loss of glory, their
disgrace comes because of their choices to dishonor the covenant and rebel
against the sovereign Lord. Taking ownership of the rebellion that leads to
shame is important for all people as they seek the honor that God bestows
through His infinite mercy.
As with most laments, this poem continues with words of worship,
declaring the eternal truth about God. The poet affirms God’s complete and everlasting
sovereignty. Verse 19 declares that the people believe God remains utterly in
control, even in the midst of the community’s unbalance and uncertainty. When
unbalance seems to reign and when uncertainty overwhelms, this stanza reminds
the faithful that God continues to reign! When doubt encroaches, God reigns! When life
seems shattered, God reigns! When betrayal abounds, God reigns! When peace is a
distant dream, God reigns! When chaos consumes, God reigns!
Yet, in the midst of this confession, the poet expresses utter
honesty paired with a prayer for restoration. Almost in the same breath of
praise, the poet questions God, wondering why God still forgets and forsakes.
If God remains on the throne, why do His people exist in brokenness? As the
poet questions God, a plea for restoration emerges. This prayer acknowledges further
truth regarding God. Restoration must come from God. Human beings cannot
initiate or bring about restoration. In the reality of rebellion against God,
we cannot even approach the throne of God. Instead, we must depend on God’s
amazing grace.[11]
We must lay our case before Him, admitting to our absolute and total guilt.
Then, we must await divine mercy. The opportunity to return to God cannot
depend on the people, for all people continue to rebel. Thanks be to God for
His incredible mercy! Perhaps this is why the poem ends in uncertainty. The people
of Israel deserve utter rejection by God. Here the poet acknowledges this,
wondering at the possibility of restoration. After all, in God’s sovereignty,
He also must meet out justice upon all people. We do not deserve God’s grace
and love. Will we yet receive it? This truth leaves the people of exile in
uncertainty.
This truth points to the world’s need for Christ as the final
answer to God’s wrath and justice and the final manifestation of God’s amazing
grace! In Christ, God remembers all people. In Christ, God offers to restore
each person to Himself. The entire world community can respond, moving from
uncertainty and unbalance to certainty and balance. God has not utterly
rejected anyone. Instead, God has utterly received us into His eternal embrace.
Even in the midst of rebellion, we can all bow before God’s throne and know the
fullness of grace! In the midst of the brokenness and rejection we have brought
upon ourselves, we can bow before God’s throne and know the fullness of grace!
Prayer: Sovereign
Lord, you do indeed reign forever, from generation to generation. We ask that
this truth would bring people comfort. It is in your sovereignty that you
remember us, you act on our behalf, blessing us with the fullness of grace in
Christ Jesus! Through this you restore us to relationship with you! Please
inspire all people to come before your throne to confess to rebellion. Then
restore all people to your kingdom. Enable us all to rest in the promise of
your mercy and the fact that your love overcomes your wrath. We pray these
things in the name of our Lord and Savior, Jesus Christ, Amen!
[1]
Tremper Longman III., NIBC: Jeremiah, Lamentations. (Peabody:
Hendrickson, 2008), 388.
[2]
John Goldingay, Lamentations and Ezekiel for Everyone. (Louisville: WJK,
2016), www.scribd.com
edition, 33.
[3]
Delbert R. Hillers, The Anchor Bible: Lamentations. (Garden City:
Doubleday and Co., Inc., 1972), 102.
[4] F.
W. Dobbs-Allsopp, Interpretation: Lamentations. (Louisville: John Knox
Press, 2002), 142; Hillers, 102.
[5]
Longman, 389; Christopher J. H. Wright, The Message of Lamentations.
(Downers Grove: IVP Academic, 2015) www.scribd.com edition, 192.
[6]
Dobbs-Allsopp, 143.
[7] D.
A. deSilva, “Honor and Shame.” Dictionary
of the Old Testament: Wisdom, Poetry, and Writings, Downers Grove: IVP,
2008, 287.
[8]
Longman, 392.
[9]
Walter C. Kaiser, A Biblical Approach to Suffering. (Chicago: Moody
Press, 1982), 117.
[10]
Dobbs-Allsopp, 147.
[11]
Christopher J. H. Wright, The Message of Lamentations. (Downers Grove:
IVP Academic, 2015) www.scribd.com
edition, 205.
