Name of the Book: The Jews had a custom of using the first word of a book as a title; in this case 'ekah, "How!" This word commonly fills the functions of an interjection, just like "Oh!" Compare its use in 2:1; 4:1; and Isaiah 1:21. However, some also refer to the book as qinot or "lamentations". This is the form that has been conserved in our English Bibles.
Author: The author isn't mentioned, but a tradition that dates back to the times before Christ attributes it to Jeremiah. Some experts have put this in doubt and point out a series of differences between the literary style, terminology and expressions of this book and those of the book of Jeremiah, as well as some differences of emphasis. However, it is known that the prophet composed laments (II Chron. 35:25), and a more impressive quantity of similarities still exists, as we will see when we examine the text. Therefore, the differences could simply be due to the distinct circumstances that surround the writing of Lamentations.
Historical Background: The Jews saw themselves as a people chosen by GOD. As such, they believed they would only experience good things. GOD had established covenants of blessings with them, but they were subject to conditions. Open disobedience brought with it the replacement of the promised blessings by the earned punishment. Several generations of disobedient Israelites could then be excluded from the blessings.
The books of II Kings and II Chronicles describe the moral decadence of the kingdom of Judah (in spite of prophetic warnings), which led to the defeat and captivity (see 2:17). When King Zedechiah rebelled against the Babylonians, to whom Judah was submitted, Nebuchadnezzar attacked Jerusalem (II Ki. 24:20). While under siege, the people died of hunger within. When the walls that protected them were breached, Zedechiah and his soldiers prepared to escape (II Ki. 25:4). But they were soon captured. Nebuzaradan, an official of Nebuchadnezzar, destroyed the greater part of the city, razed the temple, and led the people into captivity, except for the poorest (II Ki. 25:8-12).
The poems of this book seem to have been composed during and after these things occurred. These poems are especially heartbreaking when the ancient blessings and power of Judah are contrasted with the chaos and sufferings that sin had caused them (see the note for 1:7). The chosen and favored people had lost everything and were in a desperate situation. Everything of value had been destroyed. But the poems also describe the ministry of Jeremiah, sent once again as a prophet to speak of the new circumstances that the people of GOD faced. This helped him to express his pain and console them in the midst of it. He also encouraged them to think that GOD's hand was behind that punishment and helped to submit to the deserved divine judgment with a penitent attitude, until it had passed (3:28-33). Only when the people were completely humbled could a restoration be conceived.
Structure: Lamentations is composed like a typical poem of the ancient world. Jeremiah had already written some (see Jer. 7:29; 9:10,10), and other prophets did the same. See Ezekiel 19:1-14; Amos 5:1-3. But this book contains the longest and best known of such poems. There are five poems. The first four are acrostics or poems in which each verse begins with a successive letter of the Hebrew alphabet. Probably, in those days it was considered a relevant artistic achievement. A certain number of psalms are acrostics. See Psalms 25,34,37 and 119. This structure must have helped for memorizing them, but it also seems to indicate that the poet expressed everything that he felt, from Aleph to Tau or, as we would say today, from A to Z. This was urgent in sufferings, pain and fears, and opened ones heart completely to man as well as GOD.
The fifth poem isn't an acrostic, perhaps because it is a personal prayer, which made its content unadaptable to that literary modality.
In the book's material, as a whole, there isn't much thematic order, except for a possible climax in chapter 3 and a progressive conclusion in the final chapters. But thus is, after all, the nature of sadness, which intensifies and eases, comes and goes unexpectedly.
Themes: Lamentations contains six fundamental themes, all linked with the concept of suffering:
Purpose and Theology: (HBH) The author clearly acknowledged the truth of what the preexilic prophets had preached - Judah's sin led to its downfall and to the tragic destruction of Jerusalem and the temple. However, in the midst of this calamity the author acknowledged the LORD's faithfulness and compassion and appealed to these divine attributes. He longed for the day when GOD would restore His favor and take vengeance on the nations who had tormented them.
Historical Setting: (IBD) The fall of Jerusalem to Babylonian forces under Nebuchadnezzar in 587/586 B.C. was one of Israel's most bitter experiences. Many of the nation's leading citizens were carried into captivity in Babylon. The people of Judah remained in that distant land for almost 50 years. Their idolatry and unfaithfulness had resulted in the loss of two of the focal points of their faith: Jerusalem and the Temple. Jeremiah must have expressed their collective shock and sorrow as he wrote this poetic book.
Theological Contribution: (IBD) Why was there such despondency over the destruction of a city? The reasons become clear when we sense the importance of Jerusalem in the purpose of GOD.
Jerusalem was more than the capital of the nation or the city of Israel's beloved King David. Jerusalem was the site of the Temple of GOD, the place where GOD's presence dwelt and where sacrifice could be made to him. In later years Jerusalem became the focal point of GOD's final work of salvation in the person of Jesus Christ. The Book of Lamentations reminds us of the central role which this city has always played in GOD's work of redemption in the world.
Special Considerations: (IBD) Lamentations has many strange expressions such as daughter of Zion (2:1), daughter of Judah (2:5), and daughter of Jerusalem (2:15). These do not refer to daughters of these cities but to the cities themselves as daughters of the LORD. In this context, these phrases refer to supreme grief. As such they remind us of the profound sorrow associated with GOD's judgment of His sinful people; yet, since they remain daughters, these cities speak of great hope during desperate times.
Personal Application: This book has much to say to us nowadays:
Another considerations is the discipline of the Church. Christians who turn their backs on GOD should receive some type of discipline in their local church. GOD sometimes allows people to suffer (I Cor. 5:1-6), and even die (Acts 5:1-11), with the objective of disciplining them. The principal purpose of divine discipline is, however, restoration (II Cor. 2:5-8). Although he doesn't punish us for our sins, GOD will permit us to suffer at times because of sin in order to restore our communion with Him. We must accept GOD's plans and learn from our experiences. If it has to do with a disciplinary action of GOD, pain will be prolonged as long as necessary. No easy solutions exist for these problems nor any easy way out. Punishment will lead us back to GOD, prayer and obedience. We need it.
Christ Revealed: This book shows how weak people are under the Law, and how helpless they are to serve GOD by their own efforts. This leads them to Christ (Rom. 8:13). Even in these poems, Christ can be seen to shine. He is our hope (3:21,24,29). He is the manifestation of the compassion and mercy of GOD (3:22,23,32). He is our redemption and vindication (3:58,59).
The Holy Spirit in Action: The divine affliction for the sins of Israel (2:1-6) reminds us that the Holy Spirit, has been, and still is often aggrieved by our conduct (Is. 63:10). Repentance is also a sign of how the Holy Spirit works among the people of GOD (3:40-42; John 16:7-11).
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