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All right, well, beautiful singing. So welcome to Red Village Church. If I have not met you, my name is Aaron and I’m the preaching pastor here, and I’m glad you’re with us this morning. It’s March, right? Winter is almost done, and spring is right around the corner.
If you have a Bible with you, open it to the book of Lamentations. We are going to be looking at chapter one of Lamentations, and for this time, I’m just going to read verse one. When you find Lamentations—it’s in the Old Testament, kind of in the middle of the Bible—you might locate it near the major prophets like Isaiah and Jeremiah. So open up to chapter one and keep your Bible open, because we’re going to work through this together this morning.
I’m starting with verse one. As we get to the heart of the sermon, we’ll go through it line by line. Please hear the word of the Lord:
“How lonely sits a city that was full of people! How like a widow she has become!
She was great among the nations; she who was a princess among the provinces has become a slave.”
Before I continue, would you please pray with me?
“Lord, thank you for this morning and for the book of Lamentations. Please help me to communicate Your truth clearly. Keep me from error, and give the listeners ears to hear and hearts to pray. Bless this time for the glory of Jesus. Amen.”
This morning we gather together as we begin a new sermon series through the Old Testament book of Lamentations. This is a book that many of us have heard of, though perhaps not in great depth. Before we get into the text, let me give you some background to help us understand and apply this study.
First, this Old Testament book was written in response to the fall of Jerusalem to the Babylonian empire—a topic you can read about in 2 Kings and in the book of Jeremiah. Because it was written in response to the fall of Jerusalem, scholars date this book around 587 or 586 BC, shortly after the great city’s fall.
Second, regarding the author: For much of church history many have credited this book to the prophet Jeremiah, who witnessed the fall of Jerusalem. In 2 Chronicles 35 it is said that Jeremiah composed many laments. The Septuagint, the Greek translation of the Bible from before Christ’s time, also credits Jeremiah as the author of Lamentations, stating that after Israel had been taken captive and Jerusalem laid waste, Jeremiah sat weeping and composed this dirge. Although most modern scholars are more hesitant to name an author—since the book itself does not specify one—I am comfortable referring to Jeremiah as the author, though I cannot say so with absolute certainty.
Third, the name “Lamentations” comes from the recurring word “how” found in the text. You see it in the first word of chapter one, chapter two, and again in chapter four. In the Hebrew Bible, the root of this word communicates wailing or lament. Essentially, this book is made up of five individual poems of lament. Our English Bibles present these as five chapters, much like the Psalms are a collection of various songs. In that sense, Lamentations is a collection of five poems.
Fourth, these poems are dirges, or laments, which were common for funerals. A dirge expresses sorrow over the death of a loved one, offering a cathartic release for those mourning. In this case, the laments mourn the death of Jerusalem. As we work through these poems, you will see that the author wrestles with why Jerusalem was destroyed. Even in our text today, he gives reasons for what happened, though his conclusions never fully satisfy him. In our own lives, we sometimes wrestle with questions that leave us with more questions than answers—and in such times, we lament.
Fifth, note that the first four poems are acrostic in nature—each verse or group of verses begins with successive letters of the Hebrew alphabet. For example, in chapters one, two, and four, you will see 22 verses corresponding to the 22 letters of the Hebrew alphabet. In chapter three there are 66 verses, forming three acrostics. Scholars suggest that the acrostic form made the poems easier to memorize, conveyed a sense of fullness (from alpha to tav), and helped the author keep his thoughts organized during a time of deep sorrow. The fifth poem, however, although it also has 22 verses, is not acrostic, perhaps suggesting that sometimes our laments are less orderly, more like scattered groans of the heart.
Before we get back to the text, let me briefly share why we study Lamentations. One reason is that Scripture commands us to study the entire counsel of God. At Red Village Church, we have journeyed through many parts of Scripture—the narratives, the wisdom literature, the Psalms, the prophets, the gospels, the epistles, the parables, even the apocalyptic writings. Yet, up to this point, we have not really studied laments apart from a few examples in the Psalms. It seems appropriate for us to spend a few weeks on this book to explore the depths of lament.
Second, I want us to understand that when life does not make sense—when we are filled with questions and our hearts are heavy—God has given us a way to process our pain. Lamentations shows us that it is acceptable to express our raw emotions to God, not by suppressing them, nor letting them run out of control, but by bringing them to Him in honest, vulnerable prayer.
Third, as Christians, our hope is to become more like Jesus. Even Jesus lamented at times; He wept, He expressed deep sorrow. If we are to be Christlike, we should not be afraid to lament honestly when circumstances break our hearts, for in our lament we are drawn closer to God.
Now, let us return to the text. Please open your Bible to Lamentations chapter one. We begin with verse one:
“How lonely sits the city, that was full of people! How like a widow she has become!
She was great among the nations; she who was a princess among the provinces has become a slave.”
This is almost like a painful eulogy for Jerusalem—a once-great city now left desolate because God’s people failed to keep their covenant. The poet recalls Jerusalem’s former glory, only to contrast it with its present state of ruin and subjugation.
In verse two, the poet writes that in her despair, Jerusalem weeps bitterly at night, with tears streaming down her cheeks. Even among those who once loved her, there is no comfort. She sits isolated, and her friends have turned treacherous, becoming her enemies.
Verse three describes how even the land itself—Judah—has abandoned her. The people of Judah, who once sought refuge in Egypt when the Babylonians advanced, now live in great despair and servitude. There is no rest, only ongoing distress.
Verse four tells us that the roads of Zion are filled with mourning. The paths that once led to joyful festivals are now desolate. The priests, who once oversaw the sacred festivals, are now overwhelmed by sadness, and even the young maidens, who once had hopes of marriage and a joyful future, are afflicted.
In verse five, the poet laments that her foes have become her head, her enemies now prosper. It is deeply painful to see not only the desolation of Jerusalem but also the success of those who have brought about its ruin. The poet echoes the lament found in Jeremiah 12 and in Psalm 73, questioning why the wicked prosper while the faithful suffer.
Midway through verse five, the poet confesses that the Lord has afflicted her for the multitude of her transgressions. Here, the poet wrestles with the consequences of sin. He acknowledges that the fall of Jerusalem is due, at least in part, to the persistent breaking of the covenant. Yet even this understanding does not ease the heartache.
Verse six speaks of how the daughters of Zion and all her majesty have departed. The princes have fled like deer, unable to find rest or strength to escape their pursuers. The overwhelming hopelessness is palpable.
In verse seven, the poet circles back, remembering in her afflictions all the precious things of old, only to be mocked by the present. She recalls how her enemies gloat over her downfall, intensifying her sorrow.
Verse eight further explores the devastating impact of sin on Jerusalem. The poet laments that because of her grievous sins, she has become filthy; those who once honored her now despise her, having seen her nakedness—an exposure of her shame and vulnerability.
In verse nine, her uncleanliness is described, and the poet reflects on how her disregard for her future has led to her present downfall. Her past glory now only serves to deepen the pain of her current state.
Verse ten reveals how the enemy has triumphed. Everything precious that belonged to Jerusalem is now in the hands of her foes. Even the sanctuary, once a symbol of God’s presence, is defiled by those who were once barred from it.
In verse eleven, the people of Jerusalem groan as they search desperately for bread. In their desperation, they trade their most cherished treasures just to survive, highlighting the utter hopelessness of their situation.
Verse twelve is a heartbreaking plea: “Look, O Lord, and see my affliction, for I am despised.” The poet cries out for anyone to notice her suffering, for there is no one to comfort her.
In verse thirteen, the lament intensifies as the poet describes how the Lord sent fire into her bones, spread a net for her feet, and left her stunned and weak. Her transgressions are bound like a yoke around her neck, and she laments that the Lord’s hand, though sovereign, has caused her strength to fail. This is a difficult mystery—how can the same God who is good allow such suffering? A friend once asked me, “How is it that God is good, yet we face so much hardship?” The poet shares this very perplexing question.
Verse fifteen declares that the Lord has rejected all her mighty men and summoned an assembly against her to crush her young men. It is as if her very strength has been stripped away by the hand of God.
In verse sixteen, the poet weeps uncontrollably, and his tears flow in overwhelming sorrow. Even as he cries, there is no comfort to be found.
Verse seventeen shows Zion reaching out in despair, seeking anyone to console her, but finding none. The Lord has declared that even the neighbors of His people should be considered foes, and Jerusalem is left abandoned.
Verse eighteen is a turning point. The poet acknowledges that the Lord is right in afflicting her, for he has rebelled against His word. The poet now calls on all peoples to hear his lament, to see the suffering of his people, and to understand that the calamity is a consequence of their transgressions.
In verse nineteen, despite his confession, the cry for help continues. The poet laments that his enemies have heard of his suffering and take delight in it, yet he pleads with the Lord to deal with them as He has dealt with him, for his groans are many and his heart is faint.
Verse twenty sums up the lament: the poet’s enemies have heard his groaning, and there is no comfort. He pleads with the Lord that his enemies, who have prospered, should share in his fate.
Finally, in verse twenty-two, the poet exhorts that all their evil deeds be brought before the Lord so that He may deal with them, just as He has dealt with the transgressions of His own people.
In short, this first poem of Lamentations is a raw and unfiltered expression of deep pain, confusion, and frustration. The poet repeatedly circles through his grief, seeking answers that never fully satisfy. Sometimes, like the poet, we are left with questions and no clear resolution. The secret things belong to the Lord.
As we close this sermon, here are three quick takeaways from this lament:
Let Laments Help You Process:
Use your laments to honestly express your emotions—whether you feel overwhelmed by pain or anger. Do not suppress your feelings, nor let them control you entirely. Instead, bring them before the Lord with vulnerability and honesty. Consider writing your own acrostic poem as a practical way to lament and process your emotions.
Let Laments Help You Feel the Weight of Sin:
Understand that brokenness, whether personal or communal, often has sin at its root. Lamenting helps us grasp the seriousness of sin and the profound consequences it brings. Let your lament remind you to put away sin and seek the cleansing power of God.
Let Your Laments Lead You to Jesus:
Ultimately, allow your sorrow to draw you closer to Jesus Christ, who Himself lamented and suffered on our behalf. He is our great High Priest, fully understanding our pain, and He promises never to leave us. Let your laments be a pathway to deeper trust in Him and a hope for eternal comfort, where sorrow will be replaced by everlasting joy.
Let us pray:
“Lord, thank you for the book of Lamentations. It is hard to know how to lament in a way that honors You, yet we bring our raw emotions and our questions before You. Help us to trust You even when we do not have all the answers. Teach our church to lament honestly, to recognize the weight of sin, and to be drawn ever closer to Jesus, our true comforter. In Jesus’ name, Amen.”