Lamentations 4:12
The kings of the earth did not believe, nor any people of the world, that an enemy or a foe could enter the gates of Jerusalem.
The kings of the earth
This phrase refers to the rulers and leaders of various nations surrounding Israel. In the ancient Near Eastern context, kings were often seen as powerful figures with divine endorsement. The Hebrew word for "kings" is "מְלָכִים" (melachim), which emphasizes their authority and influence. Historically, Jerusalem was a fortified city, and its defenses were considered impenetrable. The disbelief of these kings highlights the unexpected nature of Jerusalem's fall, underscoring the severity of God's judgment.

did not believe
The Hebrew root for "believe" is "אָמַן" (aman), which conveys a sense of trust or certainty. The disbelief of the kings and people signifies a profound shock and a failure to comprehend the possibility of Jerusalem's downfall. This disbelief can be seen as a reflection of overconfidence in human strength and fortifications, neglecting the spiritual and moral decay that led to divine judgment.

nor did any of the people of the world
This phrase expands the scope of disbelief beyond the kings to include all nations. The term "people of the world" suggests a universal astonishment at the event. The Hebrew word "תֵּבֵל" (tevel) for "world" indicates the inhabited earth, emphasizing the widespread impact and renown of Jerusalem's fall. This global perspective serves to magnify the significance of the event in the biblical narrative.

that an enemy or foe
The terms "enemy" and "foe" are translated from the Hebrew words "אוֹיֵב" (oyev) and "צָר" (tsar), respectively. These words denote adversaries and oppressors, often used in the context of military conflict. The mention of both terms underscores the threat and hostility faced by Jerusalem. Historically, the Babylonians, led by King Nebuchadnezzar, were the instruments of God's judgment, fulfilling the prophetic warnings given to Judah.

could enter the gates of Jerusalem
The "gates of Jerusalem" symbolize the city's strength and security. Gates were crucial in ancient cities for defense and control of access. The Hebrew word "שַׁעַר" (sha'ar) for "gate" signifies a place of authority and decision-making. The entry of enemies through these gates represents a complete breach of security and divine protection. This event fulfilled the prophecies of Jerusalem's destruction due to the people's unfaithfulness, serving as a sobering reminder of the consequences of turning away from God.

Persons / Places / Events
1. Jerusalem
The capital city of Judah, known for its strong fortifications and the location of the Temple, the center of Jewish worship.

2. Kings of the Earth
Refers to the rulers of various nations who would have been aware of Jerusalem's reputation for being a well-defended city.

3. People of the World
Represents the general populace beyond Israel, indicating a widespread disbelief in Jerusalem's vulnerability.

4. Enemy or Foe
The Babylonians, who ultimately breached Jerusalem's defenses, leading to its destruction and the exile of its people.

5. The Prophet Jeremiah
Traditionally credited as the author of Lamentations, he witnessed the fall of Jerusalem and expressed profound grief over the event.
Teaching Points
The Illusion of Invincibility
The belief that Jerusalem could not fall serves as a warning against overconfidence in human strength and security. We must remember that true security comes from God alone.

The Consequences of Disobedience
The fall of Jerusalem was a direct result of the people's disobedience to God. This reminds us of the importance of living in accordance with God's will to avoid spiritual downfall.

God's Sovereignty Over Nations
Despite human expectations, God can use any nation or circumstance to fulfill His purposes. We should trust in His sovereignty and seek His guidance in all things.

The Reality of Judgment
The disbelief of the kings and people highlights a common tendency to ignore warnings of judgment. We must take God's warnings seriously and live in a way that honors Him.

Hope in Desolation
Even in the midst of destruction, Lamentations points to the possibility of restoration. We can find hope in God's faithfulness and His promises of redemption.
Bible Study Questions
1. How does the fall of Jerusalem challenge our understanding of security and invincibility in our own lives?

2. In what ways can we ensure that we are not ignoring God's warnings in our personal and communal lives?

3. How does the sovereignty of God over nations and events provide comfort in times of uncertainty?

4. What are some modern-day "fortresses" we rely on that might distract us from trusting in God?

5. How can we find hope and assurance in God's promises, even when facing the consequences of our actions?
Connections to Other Scriptures
2 Kings 25
Describes the fall of Jerusalem to the Babylonians, providing historical context to the lament in Lamentations.

Psalm 48
Celebrates the strength and beauty of Jerusalem, highlighting the shock of its eventual fall.

Isaiah 39
Foretells the Babylonian captivity, showing that the fall of Jerusalem was prophesied as a consequence of disobedience.

Jeremiah 21
Contains warnings from Jeremiah about the impending siege, emphasizing the inevitability of God's judgment due to the people's sins.
A Seeming Impossibility AchievedD. Young Lamentations 4:12
The Impregnable TakenJ.R. Thomson Lamentations 4:12
Dimming of the GoldJ. Parker, D. D.Lamentations 4:1-12
Gold Become DimJ. W. Earnshaw.Lamentations 4:1-12
Spiritual DeclensionJ. B. Owen, M. A.Lamentations 4:1-12
The Lustre of Humanity DimmedW. Tucker.Lamentations 4:1-12
The Spoiling of HumanityG. W. Conder.Lamentations 4:1-12
Excellence of the Christian CharacterJ. Jeffrey.Lamentations 4:2-12
Grievous PunishmentJ. Udall.Lamentations 4:2-12
Men Lightly EsteemedJ. Udall.Lamentations 4:2-12
The Character, Excellence, and Estimate of the PiousSketches of Four Hundred SermonsLamentations 4:2-12
The Delicate are DesolateJ. Udall.Lamentations 4:2-12
The Heavenly and the Earthly Estimates of Good MenHomilistLamentations 4:2-12
The Incredible Things of LifeJ. Parker, D. D.Lamentations 4:2-12
People
Jeremiah, Nazarites
Places
Edom, Jerusalem, Sodom, Uz, Zion
Topics
Adversary, Attackers, Believe, Believed, Didn't, Doors, Enemies, Enemy, Enter, Entered, Foe, Foes, Gates, Haters, Inhabitants, Jerusalem, Kings, Possible, Seem, World's
Dictionary of Bible Themes
Lamentations 4:11-13

     7150   righteous, the

Library
A Message from God for Thee
Our two messages we will try to deliver in their order; we shall then want your attention and patience for a minute while we answer the question--Why the difference? and then we will press upon each character the force of the message, that each may be led to believe what is addressed to him. I. Our FIRST MESSAGE IS ONE OF COMFORT. "The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity." 1. We find, at the outset, a joyous fact. Read it
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

1875-1877. Mrs. Way's Sewing --Class for Jewesses --Bible Flower Mission --George Clarice --Incidents in Home Work --The Lord's Day --Diary at Sea -- Letters of Cheer
Mrs. Way's sewing--class for Jewesses--Bible Flower Mission--George Clarice--Incidents in home work--The Lord's Day--Diary at sea-- Letters of cheer from Canada. The Home of Industry has been already likened to the Pool of Bethesda with its fine porches. Many sights there have been peculiar to itself, and in no instance has this in past years been more remarkable, than in the meeting for Jewesses, which has been carried on ever since the year 1870. From fifty to seventy daughters of Israel are gathered
Clara M. S. Lowe—God's Answers

The Children of the Poor.
THE CHILDREN OF THE POOR. The young children ask bread, and no man breaketh it unto them.--LAMENTATIONS iv., 4. The writer of these words bewailed a state of War and Captivity--a state of things in which the great relations of human life are broken up and desecrated. But it is strange to find that the most flourishing forms of civilization involve conditions very similar to this. For, if any man will push beyond the circle of his daily associations, and enter the regions of the abject poor, he will
E. H. Chapin—Humanity in the City

It Will be Attempted to Give a Complete List of his Writings In
chronological order; those included in this volume will be marked with an asterisk and enumerated in this place without remark. The figures prefixed indicate the probable date. (1) 318: *Two books contra Gentes,' viz. c. Gent. and De Incarn. (2) 321-2: *Depositio Arii (on its authorship, see Introd.) (3) 328-373: *Festal Letters. (4) 328-335? *Ecthesis or Expositio Fidei. (5) Id.? *In Illud Omnia, etc. (6) 339: *Encyclica ad Episcopos ecclesiæ catholicæ. (7) 343: *Sardican Letters (46,
Athanasius—Select Works and Letters or Athanasius

Sermons of St. Bernard on the Passing of Malachy
Sermon I (November 2, 1148.)[1005] 1. A certain abundant blessing, dearly beloved, has been sent by the counsel of heaven to you this day; and if it were not faithfully divided, you would suffer loss, and I, to whom of a surety this office seems to have been committed, would incur danger. I fear therefore your loss, I fear my own damnation,[1006] if perchance it be said, The young children ask bread, and no man offereth it unto them.[1007] For I know how necessary for you is the consolation which
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those
John Newton—Messiah Vol. 1

The Holy Spirit and the Incarnation of the Word. ...
The Holy Spirit and the Incarnation of the Word. We have seen how Justin declared that it was not permissible to regard "the Spirit" and "the Power" that came upon the Virgin as any other than the Word of God Himself. And we also noted in passing that Theophilus of Antioch spoke of the Word as being "Spirit of God" and "Power of the Highest," the second of which designations comes from Luke i. 35. We have now to ask whether the language of Irenæus corresponds with this interpretation and makes
Irenæus—The Demonstration of the Apostolic Preaching

That the Ruler Relax not his Care for the Things that are Within in his Occupation among the Things that are Without, nor Neglect to Provide
The ruler should not relax his care for the things that are within in his occupation among the things that are without, nor neglect to provide for the things that are without in his solicitude for the things that are within; lest either, given up to the things that are without, he fall away from his inmost concerns, or, occupied only with the things that are within bestow not on his neighbours outside himself what he owes them. For it is often the case that some, as if forgetting that they have
Leo the Great—Writings of Leo the Great

What Messiah did the Jews Expect?
1. The most important point here is to keep in mind the organic unity of the Old Testament. Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end. Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions. The idea, underlying
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

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

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