Lamentations 1:2
She weeps aloud in the night, with tears upon her cheeks. Among all her lovers there is no one to comfort her. All her friends have betrayed her; they have become her enemies.
She weeps aloud in the night, with tears upon her cheeks.
This phrase captures the profound sorrow and desolation of Jerusalem after its destruction by the Babylonians in 586 BC. The imagery of weeping at night suggests a deep, personal grief that is both public and private. In the ancient Near Eastern context, night was often associated with fear and vulnerability, emphasizing the city's helplessness. The tears on her cheeks symbolize a continuous mourning, reflecting the unending nature of her suffering. This lamentation can be seen as a fulfillment of the warnings given by prophets like Jeremiah, who foretold the consequences of Israel's disobedience (Jeremiah 9:1). The weeping also prefigures the sorrow of Christ over Jerusalem, as seen in Luke 19:41, where Jesus weeps for the city, foreseeing its future destruction.

Among all her lovers there is no one to comfort her.
The term "lovers" metaphorically refers to the foreign nations and alliances that Judah relied upon instead of trusting in God. These alliances, often formed through political marriages and treaties, were condemned by the prophets as acts of unfaithfulness to God (Hosea 2:5-7). The absence of comfort from these "lovers" highlights the futility of relying on human strength and alliances rather than divine support. This phrase underscores the theme of betrayal and abandonment, as these nations failed to come to Jerusalem's aid in her time of need. It serves as a reminder of the covenant relationship between God and His people, where reliance on anything other than God leads to disappointment and ruin.

All her friends have betrayed her; they have become her enemies.
This statement reflects the complete reversal of relationships and the isolation experienced by Jerusalem. The "friends" likely refer to neighboring nations that once had friendly relations with Judah but turned against her during the Babylonian conquest. This betrayal is reminiscent of the treachery experienced by Jesus, who was betrayed by Judas, one of His own disciples (Matthew 26:14-16). The transformation of friends into enemies illustrates the precarious nature of political alliances and the unreliability of human loyalty. It also serves as a broader metaphor for the spiritual betrayal of God by His people, who turned to idolatry and other nations for security, ultimately leading to their downfall. This theme of betrayal and enmity is echoed throughout the scriptures, emphasizing the need for faithfulness to God above all else.

Persons / Places / Events
1. Jerusalem
The city personified as a woman who weeps bitterly due to her desolation and abandonment.

2. Lovers
Symbolic of the nations and allies that Jerusalem relied upon for support, who have now abandoned her.

3. Friends
Those who were once close to Jerusalem, representing neighboring nations or allies, who have now turned against her.

4. Enemies
The former friends and allies who have betrayed Jerusalem, contributing to her suffering and isolation.
Teaching Points
The Consequences of Misplaced Trust
Trusting in worldly alliances rather than God can lead to betrayal and disappointment. Jerusalem's reliance on her "lovers" resulted in abandonment.

The Pain of Isolation
The deep sorrow expressed in this verse highlights the emotional and spiritual pain of feeling isolated and abandoned. It serves as a reminder of the importance of community and faithful relationships.

God's Faithfulness Amidst Betrayal
While human relationships may fail, God's faithfulness remains constant. This passage encourages believers to seek comfort and strength in God rather than in unreliable human alliances.

Repentance and Restoration
The lamentation over Jerusalem's state calls for introspection and repentance. It is a call to return to God, who is the true source of comfort and restoration.
Bible Study Questions
1. How does the imagery of Jerusalem weeping at night resonate with personal experiences of sorrow and isolation?

2. In what ways can we identify "lovers" or "friends" in our lives that we might be relying on instead of God?

3. How can we ensure that our trust is placed in God rather than in unreliable human relationships or worldly systems?

4. What steps can we take to foster a community that supports and comforts one another in times of distress?

5. How does understanding God's faithfulness in the face of human betrayal encourage us in our spiritual walk?
Connections to Other Scriptures
Jeremiah 30:14
This verse speaks of the abandonment by allies and lovers, similar to the betrayal experienced by Jerusalem in Lamentations 1:2.

Psalm 137:1
Reflects the sorrow and weeping of the Israelites by the rivers of Babylon, paralleling the lament of Jerusalem.

Hosea 2:5-7
Describes Israel's unfaithfulness and reliance on other nations, akin to Jerusalem's misplaced trust in her "lovers."
Adversity the Test of FriendshipJ. Parker, D. D.Lamentations 1:2
Lonely SorrowJ. Udall.Lamentations 1:2
Nights of Weeping ExplainedD. Young Lamentations 1:2
The Contrasts of AdversityJ.R. Thomson Lamentations 1:1, 2
People
Jacob, Jeremiah
Places
Jerusalem, Zion
Topics
Betrayed, Bitterly, Cheeks, Comfort, Comforter, Dealt, Enemies, Face, Friends, Haters, Lovers, None, Sore, Sorrowing, Tear, Tears, Treacherously, Weepeth, Weeping, Weeps, Wet
Dictionary of Bible Themes
Lamentations 1:2

     4957   night
     5141   cheeks
     5198   weeping
     5419   mourning
     5798   betrayal
     5805   comfort
     6233   rejection, experience

Lamentations 1:1-2

     6702   peace, destruction

Lamentations 1:1-3

     5354   invasions

Library
No Sorrow Like Messiah's Sorrow
Is it nothing to you, all you who pass by? Behold, and see, if there be any sorrow like unto my sorrow! A lthough the Scriptures of the Old Testament, the law of Moses, the Psalms, and the Prophecies (Luke 24:44) , bear an harmonious testimony to MESSIAH ; it is not necessary to suppose that every single passage has an immediate and direct relation to Him. A method of exposition has frequently obtained [frequently been in vogue], of a fanciful and allegorical cast [contrivance], under the pretext
John Newton—Messiah Vol. 1

Epistle vi. To Narses, Patrician .
To Narses, Patrician [1305] . Gregory to Narses, &c. In describing loftily the sweetness of contemplation, you have renewed the groans of my fallen state, since I hear what I have lost inwardly while mounting outwardly, though undeserving, to the topmost height of rule. Know then that I am stricken with so great sorrow that I can scarcely speak; for the dark shades of grief block up the eyes of my soul. Whatever is beheld is sad, whatever is thought delightful appears to my heart lamentable. For
Saint Gregory the Great—the Epistles of Saint Gregory the Great

"Come unto Me, all Ye that Labour, and are Wearied," &C.
Matth. xi. 28.--"Come unto me, all ye that labour, and are wearied," &c. It is the great misery of Christians in this life, that they have such poor, narrow, and limited spirits, that are not fit to receive the truth of the gospel in its full comprehension; from whence manifold misapprehensions in judgment, and stumbling in practice proceed. The beauty and life of things consist in their entire union with one another, and in the conjunction of all their parts. Therefore it would not be a fit way
Hugh Binning—The Works of the Rev. Hugh Binning

Meditations for one that is Like to Die.
If thy sickness be like to increase unto death, then meditate on three things:--First, How graciously God dealeth with thee. Secondly, From what evils death will free thee. Thirdly, What good death will bring unto thee. The first sort of Meditations are, to consider God's favourable dealing with thee. 1. Meditate that God uses this chastisement of thy body but as a medicine to cure thy soul, by drawing thee, who art sick in sin, to come by repentance unto Christ, thy physician, to have thy soul healed
Lewis Bayly—The Practice of Piety

Concerning the Sacrament of Baptism
Blessed be the God and Father of our Lord Jesus Christ, who according to the riches of His mercy has at least preserved this one sacrament in His Church uninjured and uncontaminated by the devices of men, and has made it free to all nations and to men of every class. He has not suffered it to be overwhelmed with the foul and impious monstrosities of avarice and superstition; doubtless having this purpose, that He would have little children, incapable of avarice and superstition, to be initiated into
Martin Luther—First Principles of the Reformation

Lamentations
The book familiarly known as the Lamentations consists of four elegies[1] (i., ii., iii., iv.) and a prayer (v.). The general theme of the elegies is the sorrow and desolation created by the destruction of Jerusalem[2] in 586 B.C.: the last poem (v.) is a prayer for deliverance from the long continued distress. The elegies are all alphabetic, and like most alphabetic poems (cf. Ps. cxix.) are marked by little continuity of thought. The first poem is a lament over Jerusalem, bereft, by the siege,
John Edgar McFadyen—Introduction to the Old Testament

Links
Lamentations 1:2 NIV
Lamentations 1:2 NLT
Lamentations 1:2 ESV
Lamentations 1:2 NASB
Lamentations 1:2 KJV

Lamentations 1:2 Commentaries

Bible Hub
Lamentations 1:1
Top of Page
Top of Page