|Matthew Henry's Concise Commentary|
1:1-11 The prophet sometimes speaks in his own person; at other times Jerusalem, as a distressed female, is the speaker, or some of the Jews. The description shows the miseries of the Jewish nation. Jerusalem became a captive and a slave, by reason of the greatness of her sins; and had no rest from suffering. If we allow sin, our greatest adversary, to have dominion over us, justly will other enemies also be suffered to have dominion. The people endured the extremities of famine and distress. In this sad condition Jerusalem acknowledged her sin, and entreated the Lord to look upon her case. This is the only way to make ourselves easy under our burdens; for it is the just anger of the Lord for man's transgressions, that has filled the earth with sorrows, lamentations, sickness, and death.
Verse 8. - Therefore she is removed; rather, she is become an abomination (literally, an impurity; comp. Leviticus 15:19). The poet leaves out the preliminary clause, "therefore she is grievously punished." It was the humiliation of Jerusalem, rather than her sin, which brought upon her the contempt of her neighbours. The destruction of a city is often compared to the ill treatment of a defenceless woman (Isaiah 47:3; Nahum 3:5).
Gill's Exposition of the Entire Bible
Jerusalem hath grievously sinned,.... Or, "hath sinned a sin" (r); a great sin, as the Targum; the sin of idolatry, according to some; or of covenant breaking, as others; though perhaps no particular sin is meant, but many grievous sins; since she was guilty of a multitude of them, as in Lamentations 1:5;
therefore she is removed; out of her own land, and carried captive into another: or, is "for commotion" (s); for scorn and derision; the head being moved and shook at her by way of contempt: or rather, "for separation" (t); she being like a menstruous woman, defiled and separate from society:
all that honoured her despise her; they that courted her friendship and alliance in the time of her prosperity, as the Egyptians, now neglected her, and treated her with the utmost contempt, being in adversity:
because they have seen her nakedness; being stripped of all her good things she before enjoyed; and both her weakness and her wickedness being exposed to public view. The allusion is either to harlots, or rather to modest women, when taken captive, whose nakedness is uncovered by the brutish and inhuman soldiers:
yea, she sigheth, and turneth backward; being covered with shame, because of the ill usage of her, as modest women will, being so used.
(r) "peccatum peccavit", V. L. Pagninus, Montanus, Vatablus. (s) "in commotionem", Montanus, Vatablus, Calvin. (t) "Ut separata", Grotius; "tanquam ex immunditia separata est", Junius & Tremellius.
Jamieson-Fausset-Brown Bible Commentary
8. (1Ki 8:46).
is removed—as a woman separated from the congregation of God for legal impurity, which is a type of moral impurity. So La 1:17; Le 12:2; 15:19, &c.
her nakedness—They have treated her as contumeliously as courtesans from whom their clothes are stripped.
turneth backward—as modest women do from shame, that is, she is cast down from all hope of restoration [Calvin].
Lamentations 1:8 Parallel Commentaries
Lamentations 1:8 NIV
Lamentations 1:8 NLT
Lamentations 1:8 ESV
Lamentations 1:8 NASB
Lamentations 1:8 KJV
Bible Hub: Online Parallel Bible