Text -- Lamentations 3:1-36 (NET)

The Prophet Speaks:

3:1 א (Alef) I am the man who has experienced affliction from the rod of his 3:2 He drove me into captivity and made me walk in darkness and not light. 3:3 He repeatedly attacks me, he turns his hand against me all day long. 3:4 ב(Bet) He has made my mortal skin waste away; he has broken my bones. 3:5 He has besieged and surrounded me with bitter hardship. 3:6 He has made me reside in deepest darkness like those who died long ago. 3:7 ג(Gimel) He has walled me in so that I cannot get out; he has weighted me down with heavy prison chains. 3:8 Also, when I cry out desperately for help, he has shut out my prayer. 3:9 He has blocked every road I take with a wall of hewn stones; he has made every path impassable. 3:10 ד(Dalet) To me he is like a bear lying in ambush, like a hidden lion stalking its prey. 3:11 He has obstructed my paths and torn me to pieces; he has made me desolate. 3:12 He drew his bow and made me the target for his arrow. 3:13 ה(He) He shot his arrows into my heart. 3:14 I have become the laughingstock of all people, their mocking song all day long. 3:15 He has given me my fill of bitter herbs and made me drunk with bitterness. 3:16 ו(Vav) He ground my teeth in gravel; he trampled me in the dust. 3:17 I am deprived of peace; I have forgotten what happiness is. 3:18 So I said, “My endurance has expired; I have lost all hope of deliverance from the Lord.” 3:19 ז(Zayin) Remember my impoverished and homeless condition, which is a bitter poison. 3:20 I continually think about this, and I am depressed. 3:21 But this I call to mind; therefore I have hope: 3:22 ח(Khet) The Lord’s loyal kindness never ceases; his compassions never end. 3:23 They are fresh every morning; your faithfulness is abundant! 3:24 “My portion is the Lord,” I have said to myself, so I will put my hope in him. 3:25 ט(Tet) The Lord is good to those who trust in him, to the one who seeks him. 3:26 It is good to wait patiently for deliverance from the Lord. 3:27 It is good for a man to bear the yoke while he is young. 3:28 י(Yod) Let a person sit alone in silence, when the Lord is disciplining him. 3:29 Let him bury his face in the dust; perhaps there is hope. 3:30 Let him offer his cheek to the one who hits him; let him have his fill of insults. 3:31 כ(Kaf) For the Lord will not reject us forever. 3:32 Though he causes us grief, he then has compassion on us according to the abundance of his loyal kindness. 3:33 For he is not predisposed to afflict or to grieve people. 3:34 ל(Lamed) To crush underfoot all the earth’s prisoners, 3:35 to deprive a person of his rights in the presence of the Most High, 3:36 to defraud a person in a lawsuit– the Lord does not approve of such things!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lam 3:1

It seems, this is spoken in the name of the people, who were before set out under the notion of a woman.

Wesley: Lam 3:4

All my beauty is gone, and all my strength.

Wesley: Lam 3:5

He hath built forts and batteries against my walls and houses.

Wesley: Lam 3:9

He has defeated all my methods and counsels for security, by insuperable difficulties like walls of hewn stone.

Wesley: Lam 3:9

Nay, God not only defeated their counsels, but made them fatal and pernicious to them.

Wesley: Lam 3:15

With severe and bitter dispensations.

Wesley: Lam 3:16

Mourners were wont to throw ashes on their heads.

Wesley: Lam 3:19

Wormwood and gall, are often made use of to signify great affliction.

Wesley: Lam 3:21

Which follows, concerning the nature of God, and his good providences.

Wesley: Lam 3:23

In fulfilling thy promises to thy people.

Wesley: Lam 3:27

Quietly and patiently to bear what afflictions God will please to lay upon us. And if God tame us when young, by his word or by his rod, it is an unspeakable advantage.

Wesley: Lam 3:28

That he keep his soul in subjection to God, because God hath humbled him by his rod.

Wesley: Lam 3:29

Both this and the former verses let us know the duty of persons under afflictions.

Wesley: Lam 3:33

Not from his own mere motion without a cause given him from the persons afflicted. Hence judgment is called God's strange work.

Wesley: Lam 3:36

Here are three things mentioned, which God approveth not.

JFB: Lam 3:1-3

(Lam. 3:1-66)

JFB: Lam 3:1-3

His own in the dungeon of Malchiah (Jer 38:6); that of his countrymen also in the siege. Both were types of that of Christ.

JFB: Lam 3:2

Calamity.

JFB: Lam 3:2

Prosperity.

JFB: Lam 3:3

To inflict again and again new strokes. "His hand," which once used to protect me. "Turned . . . turneth" implies repeated inflictions.

JFB: Lam 3:4-6

(Job 16:8).

JFB: Lam 3:5

Mounds, as against a besieged city, so as to allow none to escape (so Lam 3:7, Lam 3:9).

JFB: Lam 3:6

HENDERSON refers this to the custom of placing the dead in a sitting posture.

JFB: Lam 3:6

Sepulchers. As those "dead long since"; so Jeremiah and his people are consigned to oblivion (Psa 88:5-6; Psa 143:3; Eze 37:13).

JFB: Lam 3:7-9

(Job 3:23; Hos 2:6).

JFB: Lam 3:7-9

Literally, "chain of brass."

JFB: Lam 3:8

Image from a door shutting out any entrance (Job 30:20). So the antitype. Christ (Psa 22:2).

JFB: Lam 3:9

Which coheres so closely as not to admit of being broken through.

JFB: Lam 3:9

Thwarted our plans and efforts so that none went right.

JFB: Lam 3:10-13

(Job 10:16; Hos 13:7-8).

JFB: Lam 3:11

Made me wander out of the right way, so as to become a prey to wild beasts.

JFB: Lam 3:11

(Hos 6:1), as a "bear" or a "lion" (Lam 3:10).

JFB: Lam 3:12

(Job 7:20).

JFB: Lam 3:13-15

Literally, "sons" of His quiver (compare Job 6:4).

JFB: Lam 3:14

(Jer 20:7).

JFB: Lam 3:14

(Psa 69:12). Jeremiah herein was a type of Messiah. "All my people" (Joh 1:11).

JFB: Lam 3:15

(Jer 9:15). There it is regarded as food, namely, the leaves: here as drink, namely, the juice.

JFB: Lam 3:16-18

Referring to the grit that often mixes with bread baked in ashes, as is the custom of baking in the East (Pro 20:17). We fare as hardly as those who eat such bread. The same allusion is in "Covered me with ashes," namely, as bread.

JFB: Lam 3:17

Not only present, but all hope of future prosperity is removed; so much so, that I am as one who never was prosperous ("I forgat prosperity").

JFB: Lam 3:18

That is, my hope derived from Him (Psa 31:22).

JFB: Lam 3:19-21

This gives the reason why he gave way to the temptation to despair. The Margin, "Remember" does not suit the sense so well.

JFB: Lam 3:19-21

(Jer 9:15).

JFB: Lam 3:20

As often as my soul calls them to remembrance, it is humbled or bowed down in me.

JFB: Lam 3:21

Namely, what follows; the view of the divine character (Lam 3:22-23). CALVIN makes "this" refer to Jeremiah's infirmity. His very weakness (Lam 3:19-20) gives him hope of God interposing His strength for him (compare Psa 25:11, Psa 25:17; Psa 42:5, Psa 42:8; 2Co 12:9-10).

JFB: Lam 3:22-24

(Mal 3:6).

JFB: Lam 3:23

(Isa 33:2).

JFB: Lam 3:24

(Num 18:20; Psa 16:5; Psa 73:26; Psa 119:57; Jer 10:16). To have God for our portion is the one only foundation of hope.

JFB: Lam 3:25-27

The repetition of "good" at the beginning of each of the three verses heightens the effect.

JFB: Lam 3:25-27

(Isa 30:18).

JFB: Lam 3:26

Literally, "be in silence." Compare Lam 3:28 and Psa 39:2, Psa 39:9, that is, to be patiently quiet under afflictions, resting in the will of God (Psa 37:7). So Aaron (Lev 10:2-3); and Job (Job 40:4-5).

JFB: Lam 3:27

Of the Lord's disciplinary teaching (Psa 90:12; Psa 119:71). CALVIN interprets it, The Lord's doctrine (Mat 11:29-30), which is to be received in a docile spirit. The earlier the better; for the old are full of prejudices (Pro 8:17; Ecc 12:1). Jeremiah himself received the yoke, both of doctrine and chastisement in his youth (Jer 1:6-7).

JFB: Lam 3:28-30

The fruit of true docility and patience. He does not fight against the yoke (Jer 31:18; Act 9:5), but accommodates himself to it.

JFB: Lam 3:28-30

The heathen applauded magnanimity, but they looked to display and the praise of men. The child of God, in the absence of any witness, "alone," silently submits to the will of God.

JFB: Lam 3:28-30

That is, because he is used to bearing it on him. Rather, "because He (the Lord, Lam 3:26) hath laid it on him" [VATABLUS].

JFB: Lam 3:29

(Job 42:6). The mouth in the dust is the attitude of suppliant and humble submission to God's dealings as righteous and loving in design (compare Ezr 9:6; 1Co 14:25).

JFB: Lam 3:29

This does not express doubt as to whether GOD be willing to receive the penitent, but the penitent's doubt as to himself; he whispers to himself this consolation, "Perhaps there may be hope for me."

JFB: Lam 3:30

Messiah, the Antitype, fulfilled this; His practice agreeing with His precept (Isa 50:6; Mat 5:39). Many take patiently afflictions from God, but when man wrongs them, they take it impatiently. The godly bear resignedly the latter, like the former, as sent by God (Psa 17:13).

JFB: Lam 3:31-33

True repentance is never without hope (Psa 94:14).

JFB: Lam 3:32

The punishments of the godly are but for a time.

JFB: Lam 3:33

He does not afflict any willingly (literally, "from His heart," that is, as if He had any pleasure in it, Eze 33:11), much less the godly (Heb 12:10).

JFB: Lam 3:34-36

This triplet has an infinitive in the beginning of each verse, the governing finite verb being in the end of Lam 3:36, "the Lord approveth not," which is to be repeated in each verse. Jeremiah here anticipates and answers the objections which the Jews might start, that it was by His connivance they were "crushed under the feet" of those who "turned aside the right of a man." God approves (literally, "seeth," Hab 1:13; so "behold," "look on," that is, look on with approval) not of such unrighteous acts; and so the Jews may look for deliverance and the punishment of their foes.

JFB: Lam 3:35

Any "turning aside" of justice in court is done before the face of God, who Is present, and "regardeth," though unseen (Ecc 5:8).

JFB: Lam 3:36

To wrong.

Clarke: Lam 3:1

I am the man that hath seen affliction - Either the prophet speaks here of himself, or he is personating his miserable countrymen. This and other passages in this poem have been applied to Jesus Christ’ s passion; but, in my opinion, without any foundation.

Clarke: Lam 3:2

He hath - brought me into darkness - In the sacred writings, darkness is often taken for calamity, light, for prosperity.

Clarke: Lam 3:5

He hath builded against me - Perhaps there is a reference here to the mounds and ramparts raised by the Chaldeans in order to take the city.

Clarke: Lam 3:7

He hath hedged me about - This also may refer to the lines drawn round the city during the siege. But these and similar expressions in the following verses may be merely metaphorical, to point out their straitened, oppressed, and distressed state.

Clarke: Lam 3:9

He hath inclosed my ways with hewn stone - He has put insuperable obstacles in my way; and confounded all my projects of deliverance and all my expectations of prosperity.

Clarke: Lam 3:12

He hath bent his bow, and set me as a mark for the arrow - One might conjecture that the following thought in the Toozek i Teemour was borrowed from this: -

"One addressed the caliph Aaly, and said, ‘ If the heavens were a bow, and the earth the cord thereof; if calamities were arrows, man the butt for those arrows; and the holy blessed God the unerring marksman; where could the sons of Adam flee for succor?’ The caliph replied, ‘ The children of Adam must flee unto the Lord.’ "This was the state of poor Jerusalem. It seemed as a butt for all God’ s arrows; and each arrow of calamity entered into the soul, for God was the unerring marksman.

Clarke: Lam 3:13

The arrows of his quiver - בני אשפתו beney ashpatho , "The sons of his quiver."The issue or effect; the subject, adjunct, or accident, or produce of a thing, is frequently denominated its son or child. So arrows that issue from a quiver are here termed the sons of the quiver.

Clarke: Lam 3:15

He hath filled me with bitterness - במרורים bimrorim , with bitternesses, bitter upon bitter

Clarke: Lam 3:15

He hath made me drunken with wormwood - I have drunk the cup of misery till I am intoxicated with it. Almost in all countries, and in all languages, bitterness is a metaphor to express trouble and affliction. The reason is, there is nothing more disagreeable to the taste than the one; and nothing more distressing to the mind than the other. An Arabic poet. Amralkeis, one of the writers of the Moallakat, terms a man grievously afflicted a pounder of wormwood.

Clarke: Lam 3:16

He hath also broken my teeth with gravel stones - What a figure to express disgust, pain, and the consequent incapacity of taking food for the support of life; a man, instead of bread, being obliged to eat small pebbles till all his teeth are broken to pieces by endeavoring to grind them. One can scarcely read this description without feeling the toothache. The next figure is not less expressive

Clarke: Lam 3:16

He hath covered me with ashes - הכפישני באפר hichphishani beepher , "he hath plunged me into the dust."To be thrown into a mass or bed of perfect dust, where the eyes are blinded by it, the ears stopped, and the mouth and lungs filled at the very first attempt to respire after having been thrown into it - what a horrible idea of suffocation and drowning! One can scarcely read this without feeling a suppression of breath, or a stricture upon the lungs! Did ever man paint sorrow like this man?

Clarke: Lam 3:17

Those hast removed my soul - Prosperity is at such an utter distance from me, that it is impossible I should ever reach it; and as to happiness, I have forgotten whether I have ever tasted of it.

Clarke: Lam 3:18

And my hope - That first, that last support of the miserable - it is gone! it is perished! The sovereign God alone can revive it.

Clarke: Lam 3:20

By soul - is humbled in me - It is evident that in the preceding verses there is a bitterness of complaint against the bitterness of adversity, that is not becoming to man when under the chastising hand of God; and, while indulging this feeling, all hope fled. Here we find a different feeling; he humbles himself under the mighty hand of God, and then his hope revives, Lam 3:21.

Clarke: Lam 3:22

It is of the Lord’ s mercies that we are not consumed - Being thus humbled, and seeing himself and his sinfulness in a proper point of view, he finds that God, instead of dealing with him in judgment, has dealt with him in mercy; and that though the affliction was excessive, yet it seas less than his iniquity deserved. If, indeed, any sinner be kept out of hell, it is because God’ s compassion faileth not.

Clarke: Lam 3:23

They are new every morning - Day and night proclaim the mercy and compassion of God. Who could exist throughout the day, if there were not a continual superintending Providence? Who could be preserved in the night, if the Watchman of Israel ever slumbered or slept?

Clarke: Lam 3:24

The Lord is my portion - See on Psa 119:67 (note).

Clarke: Lam 3:26

It is good that a man should both hope - Hope is essentially necessary to faith; he that hopes not, cannot believe; if there be no expectation, there can be no confidence. When a man hopes for salvation, he should not only waft for it, but use every means that may lead to it; for hope cannot live, if there be no exercise. If hope become impatient, faith will be impossible: for who can believe for his salvation when his mind is agitated? He must therefore quietly wait. He must expect, and yet be dumb, as the words imply; ever feeling his utter unworthiness; and, without murmuring, struggle into life.

Clarke: Lam 3:27

That he bear the yoke in his youth - Early habits, when good, are invaluable. Early discipline is equally so. He who has not got under wholesome restraint in youth will never make a useful man, a good man, nor a happy man.

Clarke: Lam 3:28

He sitteth alone - He has learned that necessary lesson of independence, that shows him how he is to serve himself; to give no trouble to others; and keep his troubles, as far as possible, in his own bosom.

Clarke: Lam 3:29

He putteth his mouth in the dust - Lives in a state of deep humility

Clarke: Lam 3:29

If so be there may be hope - Because there is room for hope.

Clarke: Lam 3:30

He giveth his cheek to him that smiteth - He has that love that is not provoked. He is not quarrelsome, nor apt to resent injuries; he suffers long and is kind. Or, it may be rendered, "let him give his cheek.

Clarke: Lam 3:30

He is filled full with reproach - Though all this take place, yet let his "trust be in God, who will not cast off for ever."God will take his part, and bring him safely through all hardships.

Clarke: Lam 3:31

The Lord - אדני Adonai ; but one of my ancient MSS. has יהוה Jehovah . The above verse is quoted in reference to our Lord’ s passion, by Mat 26:62.

Clarke: Lam 3:33

For he doth not afflict willingly - It is no pleasure to God to afflict men. He takes no delight in our pain and misery: yet, like a tender and intelligent parent, he uses the rod; not to gratify himself, but to profit and save us.

Clarke: Lam 3:34

To crush under his feet - He can neither gain credit nor pleasure in trampling upon those who are already bound, and in suffering; such he knows to be the state of man here below. From which it most assuredly follows, that God never afflicts us but for our good, nor chastises but that we may be partakers of his holiness

Clarke: Lam 3:34

All the prisoners of the earth - By the prisoners of the earth, or land, Dr. Blayney understands those insolvent debtors who were put in prison, and there obliged to work out the debt. Yet this is mercy in comparison with those who put them in prison, and keep them there, when they know that it is impossible, from the state of the laws, to lessen the debt by their confinement

In Lam 3:34, Lam 3:35, and Lam 3:36, certain acts of tyranny, malice, and injustice are specified, which men often indulge themselves in the practice of towards one another, but which the Divine goodness is far from countenancing or approving by any similar conduct. - Blayney.

Clarke: Lam 3:35

To turn aside the right of a man - To make a man lose his right, because one of the higher orders opposes him. Dr. Blayney thinks that עליון elyon , instead of being referred to God, should be considered as pointing out one of the chief of the people. I do not see that we gain any thing by this. The evil fact is, turning aside the right of a man; and the aggravation of it is, doing it before the face of the Most High; that is, in a court of justice, where God is ever considered to be present.

Clarke: Lam 3:36

To subvert a man in his cause - To prevent his having justice done him in a lawsuit, etc., by undue interference, as by suborning false witnesses, or exerting any kind of influence in opposition to truth and right. - Blayney

Clarke: Lam 3:36

The Lord approved not - Instead of אדני Adonai , seventeen MSS., of Kennicott’ s, and one ancient of my own, have יהוה Yehovah . Approveth not, לא ראה lo raah , doth not see, turns away his face from it, abhors it.

Calvin: Lam 3:1

The word, עברה obere, properly means assault, passing over limits; but what is peculiar to man is often in Scripture ascribed to God. Here also he changes the person, for he spoke before of the people under the person of a woman, as it is often done; but now the Prophet himself comes before us. At the same time there is no doubt but that by his own example he exhorted all others to lamentation, which was to be connected with true repentance. And this chapter, as we shall see, is full of rich instruction, for it contains remarkable sentiments which we shall consider in their proper places.

Some think that this Lamentation was written by Jeremiah when he was cast into prison; but this opinion seems not probable to me; and the contents of the chapter sufficiently shew that this ode was composed to set forth the common calamity of the whole people. Jeremiah, then, does not here plead his own private cause, but shews to his own nation what remedy there was for them in such a state of despair, even to have an immediate recourse to God, and on the one hand to consider their sins, and on the other to look to the mercy of God, so that they might entertain hope, and exercise themselves in prayer. All these things we shall see in their due order.

The Prophet then says that he was an afflicted man, or a man who saw affliction. This mode of speaking, we know, is common in Scripture — to see affliction — to see good and evil — to see life and death. He then says that he had experienced many afflictions, and not only so, but that he had been given up as it were to miseries, — how? by the rod of his fury. He does not mention the name of God, but Jeremiah speaks of him as of one well known, using only a pronoun. Now, then, at the very beginning, he acknowledges that whatever he suffered had been inflicted by God’s hand. And as all the godly ought to be convinced of this, that God is never angry without just reasons, there is included in the word wrath a brief confession, especially when it is added, by the rod, or staff. In short, the Prophet says that he was very miserable, and he also expresses the cause, for he had been severely chastised by an angry God.

Calvin: Lam 3:2

The letters of the alphabet are tripled in this chapter, which I had omitted to mention. In the first two chapters each verse begins with the successive letters of the alphabet, except that in the last chapter there is one instance of inversion, for Jeremiah has put פ , phi, before ע , oin; or it may be that the order has been changed by the scribes; but this is uncertain. Here then, as I have said, each letter is thrice repeated. Then the first, the second, and the third verse begins with א aleph; and the fourth begins with ב , beth, and so he goes on to the end. ¹⁷⁴

He confirms here the last verse, for lie shews the cause or the manner of his afflictions, for he had been led into darkness and not into light. This kind of contrast has not the same force in other languages as it has in Hebrew. But when the Hebrews said that they were in darkness and not in the light, they amplified that obscurity, as though they had said that there was not even a spark of light in that darkness, it being so thick and obscure. This is what the Prophet now means. And we know what is everywhere understood in Scripture by darkness, even every kind of Lamentation: for the appearance of light exhilarates us, yea, the serenity of heaven cheers and revives the minds of men. Then darkness signifies all sorts of adversities and the sorrow which proceeds from them. He afterwards adds, —

Calvin: Lam 3:3

Now he says that God was an adversary to him; for this is what the verb ישב , isheb, means, he is turned against me. As an enemy, when intending to fight, comes to meet one from the opposite side, so the Prophet says of God, who had become an enemy to him; and he teaches the same thing in another way when he says that he perceived that the hand of God was against him : He turns, he says, against me his hand daily, or all the day, כל-היום , cal-eium. But the Prophet simply means constancy, as though he had said that there was no truce, no cessation, because God manifested the rigor of his vengeance without limit or end. He afterwards adds, —

Calvin: Lam 3:4

These, as it evidently appears, are metaphorical words. Illness often makes people to look old, for from pain proceeds leanness: thus the skin is contracted, and the wrinkles of old age appear even in youths. As, then, sorrows exhaust moisture and strength, hence he is said to grow old who pines away in mourning. This is what the Prophet now means. God, he says, has made my flesh and my skin, to grow old, that is, he hath worn me out, within and without, so that I am almost wasted away.

He then adds, He hath broken my bones This seems to be hyperbolical; but we have said elsewhere that this simile does not in every instance express the greatness of the sorrow which the faithful feel under a sense of God’s wrath. Both David and Hezekiah spoke in this way; nay, Hezekiah compares God to a lion,

“As a lion,” he says, “has he broken my bones.”
(Isa 38:13.)

And David says at one time that his bones wasted away, at another that they were broken, and at another that they were reduced to ashes; for there is nothing more dreadful than to feel that God is angry with us. The Prophet, then, did not only regard outward calamities, but the evidence of God’s vengeance; for the people could see nothing else in their distresses except that God was their enemy — and this was true; for God had often exhorted them to repentance; but upon those whom he had found incurable, he at length, as it was just, poured forth his vengeance to the uttermost. This, then, was the reason why the Prophet said, that God had broken his bones. He then adds, —

Calvin: Lam 3:5

The words, as translated, may seem harsh, yet they have no common beauty in Hebrew. The Prophet says he was blocked up and straitened as it were by walls; and as we shall see, he repeats this comparison three times; in other words, indeed, but for the same purpose.

God, he says, hath built against me, as, when we wish to besiege any one, we build mounds, so that there may be no escape. This, then, is the sort of building of which the Prophet now speaks: God, he says, holds me confined all around, so that there is no way of escape open to me.

He then gives a clearer explanation, that he was surrounded by gall ¹⁷⁵ or poison and trouble. He mentions poison first, and then, without a figure, he shews what that poison was, even that he was afflicted with many troubles. He afterwards adds, —

Calvin: Lam 3:6

Here he amplifies what he had before said of poison and trouble; he says that he was placed in darkness, not that he might be there for a little while, but remain there for a long time; he hath made me, he says, to dwell in darkness. But the comparison which follows more clearly explains the Prophet’s meaning, as the dead of ages. The word עולם , oulam, may refer to future or past time. Some say, as the dead for ever, who are perpetually dead. But the Scripture elsewhere calls those the dead of ages who have been long buried, and have decayed, and whose memory has become nearly extinct. For as long as the dead body retains its form, it seems more like a living being; but when it is reduced to ashes, when no bone appears, when the whole skin and nerves and blood have perished, and no likeness to man remains, there can then be no hope of life. The Scripture then calls those the dead of ages, who have wholly decayed. So also in this place the Prophet says, that he dwelt in darkness, into which he had been cast by God’s hand, and that he dwelt there as though he had been long dead, and his body had become now putrid.

This way of speaking appears indeed hyperbolical; but we must always remember what I have reminded you of, that it is not possible sufficiently to set forth the greatness of that sorrow which the faithful feel when terrified by the wrath of God. He then adds, —

Calvin: Lam 3:7

Here he says, first, that he was held shut up; for גדר , gidar, is to enclose, and גדרה , gidare, means a fence or a mound, or an enclosure of any kind. He then says, that he was shut up as it were by a fence, so that he could not go forth; literally, it is, and I shall not go forth; but the conjunction here is to be taken as denoting the end. He has shut me up, he says, or he has enclosed me, that I might not get out.

It then follows, He hath made heavy my fetter. His meaning is, that he was not only bound with fetters, but so bound that he could not raise up his feet, as though he had said, that he not only had fetters, but that they were so heavy that he could not even move his feet.

Calvin: Lam 3:8

The Prophet describes here the extremity of all evils, that it availed him nothing to cry and to pray. And yet we know that we are called to do this in all our miseries.

“The strongest tower is the name of the Lord, to it will the righteous flee and shall be safe.” (Pro 18:10.)

Again,

“Whosoever shall call on the name of the Lord shall be saved.”
(Joe 2:32.)

And Scripture is full of testimonies of this kind; that is, that God graciously invites all the faithful to himself:

“He shall call upon me, and I will hear him.” (Psa 91:15.)

“In the day when I call, answer me speedily.”
(Psa 102:2.)

“Before they call, I will answer.” (Isa 65:24.)

In short, there is no need to collect all the passages; but we may be content with this one thing, that when God claims to himself this prerogative, that he answers prayers, he intimates that it is what cannot be separated from his eternal essence and godhead; that is, that he is ready to hear prayer. And hence the Psalmist concludes,

“To thee shall all flesh come.” (Psa 65:3.)

When, therefore, Jeremiah complains that his prayers were in vain, and without any fruit or effect., it seems strange and inconsistent. But we know that God holds the faithful in suspense, and so hears as to prove and try their patience, sometimes for a long time. This is the reason why he defers and delays his aid.

It is no wonder, then, that God did not hear the prayers of his servant, that is, according to the judgment of the flesh. For God never rejects his own, nor is he deaf to their prayers and their sighs; but the faithful often speak according to what the flesh judges. As, then, the Prophet found that he obtained nothing by prayer, he says that his prayer was shut out, or that the door was closed against him, so that his prayer did not come to God.

Now, this passage is worthy of special notice; for except God immediately meets us, we become languid, and not only our ardor in prayer is cooled but almost extinguished. Let us, then, bear in mind, theft though God may not help us soon, yet our prayers are never repudiated by him; and since we see that the holy fathers experienced the same thing, let us not wonder, if the Lord at this day were to try our faith in the same manner. Let us, therefore, persevere hi calling on Him; and should there be a longer delay, and our complaint be that we are not heard, yet let us proceed in the same course, as we shall see the Prophet did. It follows, —

Calvin: Lam 3:9

Other metaphors are used. Some think that the Prophet refers to the siege of Jerusalem, but such a view is not suitable. The metaphors correspond with one another, though they are somewhat different. He had said before, that he was enclosed by God, or surrounded as with a mound; and now he transfers this idea to his ways. When the life of man is spoken of, it is, we know, compared to a way. Then the Prophet includes under this word all the doings of his life, as though he had said, that all his plans were brought into straits, as though his way was shut up, so that he could not proceed: “Were I to proceed ill any direction, an obstacle is set before me; I am compelled to remain as it were fixed.” So the Prophet now says, his ways were enclosed, because God allowed none of His counsels or His purposes to be carried into effect.

And to the same purpose he adds, that. God had perverted his ways, that is, that he had confounded all his doings, and all his counsels.

But these words are added, with a squared stone The verb גזז gizaz, means to cut; hence the word גזית , gizit, signifies a polished stone, or one trimmed by the hammer. And we know that such stones are more durable and firmer than other stones. For when unpolished stones are used, the building is not so strong as when the stones are squared, as they fit together better. Then the Prophet intimates that the enclosures were such that he could by no means break through them, as they could not be broken. He, in short, means that he was so oppressed by God’s hand, that whatever he purposed God immediately reversed it. We now, then, perceive what he means by saying, that all his ways were subverted or overturned by God. ¹⁷⁶ This is not to be understood generally, for it is God who directs our ways. But he is said to pervert our ways, when he disconcerts our counsels, when all our purposes and efforts are rendered void; in a word, when God as it were meets us as an adversary, and impedes our course; it is then that he is said to pervert our ways. But this ought not to be understood as though God blinded men unjustly, or as though he led them astray. The Prophet only means that he could find no success in all his counsels, in all his efforts and doings, because he had God opposed to him. here I stop.

Calvin: Lam 3:10

Harsh is the complaint when Jeremiah compares God to a. bear and a lion. But we have said that the apprehension of God’s wrath so terrified the faithful, that they could not sufficiently express the atrocity of their calamity; and then borne in mind must also be what we have stated, that they spoke according to the judgment of the flesh; for they did not always so moderate their feelings, but that something fell from them worthy of blame. We ought not, then, to make as a rule in religion all the complaints of holy men, when they were pressed down by the hand of God; for when their minds were in a state of confusion, they uttered much that was intemperate. But we ought, on the other hand, to acknowledge how great must be our weakness, since we see that even the strongest; have thus fallen, when God exercised severity towards them.

Though, then, it does not seem that it was said in due honor, that God did lie in wait as bears for travelers, or as lions in their dens; yet, if we consider how much the faithful dreaded the tokens of God’s wrath, we shall not wonder at this excess. It is then certain that rite Prophet brings before us here not only evidences of the fear of God, of religion and humility, but also of the corrupt feelings of the flesh; for it cannot be, but that the infirmity of men will betray itself ill extreme evils. He adds, what is of the same import, —

Calvin: Lam 3:11

In this verse also the Prophet shews how grievously the faithful are disturbed when they feel that God is adverse to them. But he uses the same figure as yesterday, though the word סורר , surer, is different: what he used yesterday was עוה , oue, but in the same sense.

He then says that his ways had been perverted; ¹⁷⁷ and for this reason, because he had been disappointed in his purpose; whatever he did was made void, because God by force prevented him. When we undertake to do anything, a way is open to us; but when there is no success, our way is said to be perverted. And this is done by God, who has all events, prosperous as well as adverse, in his own hand. As, then, God directs our ways when he blesses our counsels and our actions; so, on the other hand, he perverts them, when all things turn out unsuccessfully, when our purpose is not done and events do not answer our expectations.

He afterwards adds, He hath torn me or broken me. The verb פשח , peshech, means properly to cut, but here to tear or scatter. It follows lastly, he hath made me a waste In this expression he includes the other two things; for he who is reduced to desolation, does not hold on his way, nor find any exit; he is also drawn here and there, as though he was torn into several parts. We hence see that the Prophet here complains of extreme evils, for there was no hope of deliverance left. He adds, —

Calvin: Lam 3:12

Here the Prophet introduces another metaphor, that God had shot him with arrows, as he was made a mark to them. Jeremiah has elsewhere often used the word מתרא , methera, for a prison; but here it means a mark at which arrows are leveled, and such is its meaning in Job 16:12, where there is a similar complaint made. The meaning is, that the people, in whose name Jeremiah speaks, had been like marks, because God had directed against them all his arrows. It is, indeed, a fearful thing when God aims at us, that he may discharge his darts and arrows in order to hit and wound us. But as God had so grievously afflicted his people, that he seemed to have poured forth all his vengeance, the Prophet justly complains that the people had been like marks for arrows.

Calvin: Lam 3:13

He goes on with the same metaphor; he said in the last verse that God had leveled his bow; he now adds, that his arrows had penetrated into his reins, that is, into his inward parts. But we must bear in mind what the Prophet meant, that God had dealt so severely with the people, that no part, even the innermost, was sound or untouched, for his arrows had perforated their very reins. He afterwards adds, —

Calvin: Lam 3:14

The Prophet again complains of the reproaches to which God had exposed the Jews. We have said that of all evils the most grievous is reproach, and experience teaches us that sorrow is greatly embittered when scoffs and taunts are added to it; for he who silently bears the most grievous sorrows, becomes broken in heart when he finds himself contumeliously treated. This, then, is the reason why the Prophet again amplifies the miseries of the people, because they were exposed to the scoffs of all men. But it may seem a strange thing that the Jews were derided by their own people. This is the reason why some think that the Prophet complains of his own private evils, and that he does not represent the whole people or the public condition of the Church. But it may also be said in reply, that the Prophet does not mean that the people were derided by themselves, which could not be; but it is the same as though he had said, that their state was so disgraceful, that while they looked on one another, they had a reason for taunting, if this their condition was allowed to continue.

In short, the Prophet does not mean what was actually done, but he simply complains that their calamity was liable to all kinds of reproaches, so that any one looking on Jerusalem might justly deride such a disgraceful spectacle. And it was, as we have said, a most equitable reward, for they had not ceased to reproach God. Then rendered to them was what they had deserved, when God loaded them in turn with dishonor.

He afterwards adds, that he was their song, that is, of derision; for it is a confirmation of the former clause, and the same complaint is also formal in Job. He says that he was their song daily or all the day. This constancy, as it has been said, proved more clearly the grievousness of the evil.

Calvin: Lam 3:15

Some render the last word “wormwood,” but this word seems not to me to suit the passage, for though wormwood is bitter, yet it is a wholesome herb. I therefore take it in this and like places for poison or gall; and ראש , rash, as we shall see, is joined with it. To satiate, is also a metaphor very common. Then the Prophet means that lie was full of bitterness and gall; and lie thus had regard to those calamities from which so much sorrow had proceeded.

We hence also gather that the faithful were not free from sorrow in their evils, for bitterness and gall sufficiently shew that their minds were so disturbed that they did not bear their troubles with sufficient patience. But they struggled with their own infirmity, and the example is set before us that we may not despond when bitterness and gall lay hold on our minds; for since the same thing happened to the best servants of God, let us bear in mind our own infirmity, and at the same time flee to God. The unbelieving nourish their bitterness, for they do not unburden their souls into the bosom of God. But the best way of comfort is, when we do not flatter ourselves in our bitterness and grief, but seek the purifying of our souls, and in a manner lay them open, so that whatever bitter thing may be there, God may take it away and so feed us, as it is said elsewhere, with the sweetness of his goodness. He adds, —

Calvin: Lam 3:16

Many renderings are given of these words’ there is, however, no over-statement here; for, as it has been often said, the grief of the people under such a mass of evils could not be sufficiently expressed. The Prophet, no doubt, extended here his hand to the weak, who would have otherwise lain down as dead; for under such evils the ruin of the whole nation, the fall of the city, and the destruction of the temple, it could not be but such thoughts as these must have occurred. Now, as to any one unacquainted with such a trial, he would soon succumb, had no remedy been presented to him. The Prophet then dictates for all the godly such complaints as they might, so to speak, pour forth confidently and freely into the bosom of God.

We hence see that here is even expressed whatever might occur to the minds of God’s children, so that they might not hesitate in their straits to direct their prayers to God, and freely confess whatever they suffered in their souls. For shame closes up the door of access; and thus it happens; that we make a clamor as though God were far away from us; hence impatience breaks out almost to a rage. But when an access to God is opened to us, and we dare to confess what burdens our minds, this, as I have said, is the best way for obtaining relief and comfort. We must then understand the design of the Prophet, that he suggests words to the faithful, that they might freely cast their cares and sorrows on God, and thus find some alleviation.

For this reason, he says that his teeth had been broken by a little stone or pebble. ¹⁷⁸ The same expression, if I mistake not, is found in Job. It is a metaphor taken from those who press stones instead of bread under their teeth; for when grit lies hid in bread, it hurts the teeth. Then inward and hidden griefs are said to be like small stones, which break or shatter the teeth. For the Prophet does not speak here of large stones, but on the contrary he speaks of pebbles or small stones, which deceive men, for they lie hid either in bread or in meat, or in any other kind of food. As, then, the teeth are hurt by pressing them, so the Prophet says that his sorrows were most bitter, as that part, as it is well known, is very tender; and when any injury is done to the teeth, the pain spreads instantly almost through the whole body. This is the reason why he says that his teeth were broken.

Then he adds, that he was covered with dust, or that he was lying down or dragged along in the dust. The expression is taken from those who are drawn by way of reproach along the ground, as a carcass is, or some filthy thing which we abhor. ¹⁷⁹ Thus the Prophet complains that there was nothing short of extreme evils. He adds, —

Calvin: Lam 3:17

By saying that his soul was remote from peace, he means that no good remained; for by peace, as it is well known, the Hebrews understood every kind of prosperity. And he explains himself by another clause, that, he had forgotten every good; and this forgetfulness ought to be understood, so to speak, as real or entire; for if there had been any reason for rejoicing, it would not have been forgotten; for all are naturally pleased with what is pleasant, nay, they with avidity seek what delights them. It would then be contrary to nature to forget things good and pleasant, to us. But the Prophet means here a privation. Hence the forgetfulness of which he speaks is nothing else but alienation from everything good, as though he had said (as the previous clause shews) that he was removed from every hope of peace.

But the expression is much more emphatical, when he says, that his soul was far removed from peace. By soul he does not mean himself only, (for that would be frigid,) but he understands by it all things connected with him, as though he had said, “Wherever I look around me, I find no peace, and no hope appears to me.” Hence it was, that all the faculties of his soul were far removed from all experience of good things. It follows, —

Calvin: Lam 3:18

This verse shews what I have before reminded you of, that the Prophet does not here speak as though he was divested of every sin, and prescribed a perfect rule for prayer. But, on the contrary, in order to animate the faithful to seek God, he sets before them here an instance of infirmity which every one finds true as to himself. It was yet a most grievous trial, because the Prophet almost despaired; for since faith is the mother of hope, it follows, that when any one is overwhelmed with despair, faith is extinct. Nevertheless the Prophet. makes this declaration, Perished, he says, has my strength and my hope from God ¹⁸⁰

He does not speak through some inconsiderate impulse, as though he was suddenly carried away, as many things happen to us which we have had no thought of; but he speaks what was, as it were, fixed in his mind. As he said, “Perished has my hope and strength from Jehovah,” it is evident that his faith was not slightly shaken, but had wholly failed’ but the expression, I said, renders the thing still stronger; for it means, as it is well known, a settled conviction. The Prophet was then fully persuaded that he was forsaken by God; but what does this mean? We ought indeed to maintain this, that faith sometimes is so stifled, that even the children of God think that they are lost, and that it is all over with their salvation. Even David confesses the same thing; for it was an evidence of despair, when he declared,

“I said in my haste, Vanity is every man.” (Psa 116:11.)

He had almost failed, and he was not master of himself when he was thus agitated. There is no doubt but that the Prophet also expressly reminded the faithful that they ought not to despair, though despair laid hold on their minds, or though the devil tempted them to despair, but that they ought then especially to struggle against it. This is indeed, I allow, a hard and perilous contest, but the faithful ought not to faint, even when such a thing happens to them, that is, when it seems to be all over with them and no hope remains; but, on the contrary, they ought nevertheless to go on hoping, and that, indeed, as the Scripture says elsewhere, against hope, or above hope. (Rom 4:18.)

Let us then learn from this passage, that the faithful are not free from despair, for it enters into their souls; but that there is yet no reason why they should indulge despair; on the contrary, they ought courageously and firmly to resist it; for when the Prophet said this, he did not mean that. he succumbed to this trial, as though he had embraced what had come to his mind; but lie meant, that lie was as it were overwhelmed for a short time. Were any one to ask, How can it be that hope and despair should reside in the same man? the answer is, that when faith is weak, that part of the soul is empty, which admits despair. Now, faith is sometimes not only enfeebled, but is also nearly stifled. This, indeed, does not happen daily, but there is no one whom God deeply exercises with temptations, who does not feel that his faith is almost extinguished. It is often no wonder, that despair then prevails; but it is for a moment. In the meantime, the remedy is, immediately to flee to God and to complain of this misery, so that he may succor and raise up those who are thus fallen. He then adds, —

Calvin: Lam 3:19

The verb may be considered as an imperative; it is an infinitive mood, but it is often taken in Hebrew as an imperative. Thus, many deem it a prayer, Remember my affliction and my trouble, the gall and the poison This might be admitted; but what others teach I prefer: that this verse depends on the last. For the Prophet seems here to express how he had almost fallen away from hope, so that he no longer found strength from God, even because he was overwhelmed with evils; for it is very unreasonable to think, that those who have once experienced the mercy of God should cast away hope, so as not to believe that they are to flee to God any more. What seems then by no means congruous the Prophet here in a manner excuses, and shews that it was not strange that he succumbed under extreme evils, for he had been so pressed down by afflictions and troubles, that his soul became as it were filled with poison and gall. ¹⁸¹

But in the meantime, he shews by the word remember, how such a trial as this, when it comes, lays hold on our minds, that is, when we think too much of our evils. For the faithful ought to hold a middle course in their afflictions, lest they contract a torpor; for as hence indifference and stupidity arise, they ought to rouse themselves to a due consideration of their evils; but moderation ought to be observed, lest sorrow should swallow us up, as Paul also warns us (2Co 2:7.) They then who fix their minds too much on the remembrance of their evils, by degrees open the door to Satan, who may fill their hearts and all their thoughts with despair. The Prophet then describes here the fountain of evils, when he says, that he remembered his affliction and trouble; and suitable to this is what immediately follows, —

Calvin: Lam 3:20

The Prophet seems in other words to confirm what he had said, even that the memory of afflictions overwhelmed his soul. For the soul is said to be humbled in or upon man, when he lies down under the burden of despair. It is the soul that raises man up, and as it were revives him; but when the soul is cast as it were on man, it is a most grievous thing; for it is better to lie down a dead body than to have this additional burden, which makes the case still worse. A dead body might indeed lie on the ground without strength and motion, but it may still retain its own place; but when the soul is thus cast down, it is said to press down man, though lifeless, more and more. This then is what the Prophet means. And yet he says that he was so occupied with this remembrance, that he could not thence withdraw his mind.

There is no doubt but that he also intended here to confess his own infirmity, and that of all the faithful; and the reason of this we have already explained. Then relying on this doctrine, even when all our thoughts press us down, and not only lead us to despair, but also hurry us on and cast us headlong into it, let us learn to flee even then to God and to lay before him all our complaints, and let us not be ashamed, because we see that this mode of proceeding is suggested to us by the Holy Spirit. It follows, —

Calvin: Lam 3:21

We see here what I have already stated, that if we struggle against temptations, it will be a sure remedy to us, because our faith will at length emerge again, and gather strength, yea, it will in a manner be raised up from the lowest depths. This is what the Prophet now shews. I will recall this, he says, to my heart, and therefore will I hope How can despair produce hope from itself? This would be contrary to nature. What then does the Prophet mean here, and what does he understand by the pronoun this, זאת , zat? Even that being oppressed with evils, he was almost lost, and was also nearly persuaded that no hope of good anymore remained. As then he would recall this to mind, he says that he would then have new ground of hope, that is, when he had recourse to God; for all who devour their own sorrows, and do not look to God, kindle more and more the hidden fire, which at length suddenly turns to fury. Hence it comes that they clamor against God, as though they were doubly insane. But he who is conscious of his own infirmity, and directs his prayer to God, will at length find a ground of hope.

When therefore we recall to mind our evils, and also consider how ready we are to despair, and how apt we are to succumb under it, some hope will then arise and aid us, as the Prophet here says. ¹⁸²

It must still be observed, that we ought to take heed lest we grow torpid in our evils; for hence it happens that our minds become wholly overwhelmed. Whosoever then would profit by his evils, should consider what the Prophet says here came to his mind, for he at length came to himself, and surmounted all obstacles. We see then that God brings light out of darkness, when he restores his faithful people from despair to a good hope; yea, he makes infirmity itself to be the cause of hope. For whence is it that the unbelieving east away hope? even because security draws them away from God; but a sense of our own infirmity draws us even close to him; thus hope, contrary to nature, and through the incomprehensible and wonderful kindness of God, arises from despair. It follows, —

Calvin: Lam 3:22

The first clause may be explained in two ways: The view commonly taken is, that it ought to be ascribed to God’s mercy that the faithful have not been often consumed. Hence a very useful doctrine is elicited — that God succors his own people, lest they should wholly perish. But if we attend to the context, we shall see that another sense is more suitable, even that the mercies of God were not consumed, and that his compassion’s had not failed The particle כי , ki, is inserted, but ought to be taken as an affirmative only, surely the mercies of God are not consumed; ¹⁸³ and then, — surely his compassion’s have not failed. And he afterwards adds, —

Calvin: Lam 3:23

This verse confirms what I have said, that the same truth is here repeated by the Prophet, that God’s mercies were not consumed, nor had his compassion’s failed. How so? Because they were new, or renewed, every day; but he puts morning, and that in the plural number. I am surprised at the hour striking so soon; I hardly think that I have lectured a whole hour.

Calvin: Lam 3:24

The Prophet intimates in this verse that we cannot stand firm in adversities, except we be content with God alone and his favor; for as soon as we depart from him, any adversity that may happen to us will cause our faith to fail. It is then the only true foundation of patience and hope to trust in God alone; and this is the case when we are persuaded that his favor is sufficient for our perfect safety. In this sense it is that David calls God his portion. (Psa 16:5.) But there is in the words an implied contrast, for most men seek their happiness apart from God. All desire to be happy, but as the thoughts of men wander here and there, there is nothing more difficult than so to fix all our hopes in God so as to disregard all other things.

This then is the doctrine which the Prophet now handles, when he says, that those alone could hope, that is, persevere in hope and patience, who have so received God as their portion as to be satisfied with him alone, and to seek nothing else besides him. But he speaks emphatically, that his soul had thus said. Even the unbelieving are ashamed to deny what we have stated, that the whole of our salvation and happiness is found in God alone. Then the unbelieving also confess that God is the fountain of all blessings, and that they ought to acquiesce in him; but with the mouth only they confess this, while they believe nothing less. This then is the reason why the Prophet ascribes what he says to his soul, as though he had said, that lie did not boast, like hypocrites, that God was his portion, but that of this lie had a thorough conviction. My soul has said, that is, I am fully convinced that God is my portion; therefore will I hope in him. We now understand the meaning of this passage.

It remains for us to make an application of this doctrine. That we may not then fail in adversities, let us bear in mind this truth, that all our thoughts will ever wander and go astray, until we are fully persuaded that God alone is sufficient for us, so that lie may become alone our heritage. For all who are not satisfied with God alone, are immediately seized with impatience, whenever famine oppresses them, or sword threatens them, or any other grievous calamity. And for this reason Paul also says,

“If God be for us, who can be against us? I am persuaded that neither famine, nor nakedness, nor sword, nor death, nor life, can separate me from the love of God, which is in Christ.”
(Rom 8:31.)

Then Paul lays hold of the paternal favor of God as a ground of solid confidence; for the words in Christ sufficiently show that those are mistaken interpreters who take this love passively, as though he had said, that the faithful would never cease to love God, though he exercised them with many afflictions. But Paul meant that the faithful ought so to fix their minds on God alone, that whatever might happen, they would not yet cease to glory in him. Why? because God is their life in death, their light in darkness, their rest in war and tumult, their abundance in penury and want. It is in the same sense our Prophet now says, when lie intimates that none hope in God but those who build on his paternal favor alone, so that they seek nothing else but to have him propitious to them. It afterwards follows, —

Calvin: Lam 3:25

He continues the same subject: he however adds now something to it, even that God always deals mercifully with his servants, who recumb on him, mid who seek him. We hence see that the last verse is confirmed, where he said that he was content with God alone, while suffering all kinds of adversity: How so? for God, he says, is good to those who wait for him. ¹⁸⁴ It might have been objected and said, that adversities produce sorrow, weariness, sadness, and anguish, so that it cannot be that they retain hope who only look to God alone; and it is no doubt true that, when all confess that they hope in God, they afterwards run here and there; and the consequence is, that they fail in their adversities. As, then, this might have been objected to the Prophet, he gives indirectly this answer, that God is good to those who wait for him, as though he had said, that the confidence which recumbs on God alone cannot disappoint us, for God will at length shew his kindness to all those who hope in him. In short, the Prophet teaches us here, that the blessings of God, by which he exhilarates his own children, cannot be separated from his mercy or his paternal favor. Such a sentence as this, “Whatever can be expected is found in God,” would be deemed frigid by many; for they might object and say, as before stated, that they were at the same time miserable. Hence the Prophet reminds us here that God’s blessings flow to us from his favor as from a fountain, as though he had said, “As a perennial fountain sends forth water, so also God’s goodness manifests and extends itself.”

We now, then, understand the Prophet’s meaning. He had indeed said, that we ought to acquiesce in God alone; but now he adds, by way of favor, regarding the infirmity of men, that God is kind and bountiful to all those who hope in him. The sum of what he states is, as I have said, that God’s goodness brings forth its own fruits, and that the faithful find by experience, that nothing is better than to have all their thoughts fixed on God alone. God’s goodness, then, ought to be understood, so to speak, as actual, even what is really enjoyed. As, then, God deals bountifully with all who hope in him, it follows that they cannot be disappointed, while they are satisfied with him alone, and thus patiently submit to all adversities. In short, the Prophet teaches here what the Scripture often declares, that hope maketh not ashamed. (Rom 5:5.)

But the second clause must be noticed: for the Prophet defines what it is to hope in God, when he says that he is good to the soul that seeks him. Many indeed imagine hope to be I know not what — a dead speculation; and hypocrites, when God spares them, go on securely and exult, but their confidence is mere ebriety, very different from hope. We must then remember what the Prophet says here, that they alone hope hi God who from the heart seek him, that is, who acknowledge how greatly they need the mercy of God, who go directly to him whenever any temptation harasses them, and who, when any danger threatens them, flee to his aid, and thus prove that they really hope in God. It now follows, —

Calvin: Lam 3:26

It is, indeed, an abrupt phrase when he says, Good and he will wait; for these words are without a subject; but as it is a general statement, there is no ambiguity. The Prophet means that it is good to hope and to be silent as to the salvation, of God. Then the verbs in the future tense ought to be rendered its subjunctives, as though it was said, “It is good when any one hopes in the salvation of Jehovah, and is silent, that is, bears patiently all his troubles until God succors him.” ¹⁸⁵

But; the Prophet here reminds us, that we are by no means to require that God should always appear to us, and that his paternal favor should always shine forth on our life. This is, indeed, a condition sought for by all; for the flesh inclines us to this, and hence we shun adversities. We, then, naturally desire God’s favor to be manifested to us; how? In reality, so that all things may go on prosperously, that no trouble may touch us, that we may be tormented by no anxiety, that no danger may be suspended over us, that no calamity may threaten us: these things, as I have said, we all naturally seek and desire. But in such a case faith would be extinguished, as Paul tells us in his Epistle to the Romans,

“For we hope not,” he says, “for what appears, but we hope for what, is hidden.”
(Rom 8:24.)

It is necessary in this world that the faithful should, as to outward things, be miserable, at one time exposed to want, at another subject to various dangers — at; one time exposed to reproaches and calumnies, at another harassed by losses: why so? because there would be no occasion for exercising hope, were our salvation complete. This is the very thing which the Prophet now teaches us, when he declares that it is good for us to learn in silence to wait for the salvation of God.

But to express more clearly his mind, he first says, He will wait, or hope. He teaches the need of patience, as also the Apostle does, in Heb 10:36; for otherwise there can be no faith. It hence appears, that where there is no patience, there is not even a spark of faith in the heart of man; how so? because this is our happiness, to wait or to hope; and we hope for what is hidden. But in the second clause he explains himself still more clearly by saying, and will be silent To be silent means often in Scripture to rest, to be still; and here it signifies no other thing than to bear the troubles allotted to us, with a calm and resigned mind. He is then said to be silent to God, who remains quiet even when afflictions supply occasion for clamoring; and hence this quietness is opposed to violent feelings; for when some trouble presses on us, we become turbulent, and are carried away by our fury, at one time we quarrel with God, at another we pour forth various complaints. The same thing also happens, when we see some danger, for we tremble, and then we seek remedies here and there, and that with great eagerness. But he who patiently bears his troubles, or who recumbs on God when dangers surround him, is said to be silent or to rest quietly; and hence the words of Isaiah, “In hope and silence;” for he there exhorts the faithful to patience, and shews where strength is, even when we trust in God, so as willingly to submit to His will, and to be ready to bear his chastisements, and then when we doubt not but that he will be ready to bring us help when we are in danger. (Isa 30:15.)

We now perceive what the Prophet means when he says, that it. is good if we wait and be silent as to the salvation of God; even because our happiness is hid, and we are also like the dead, as Paul says, and our life is hid in Christ. (Col 3:3.) As then it is so, we must necessarily be silent as to God’s salvation, and cherish hope within, though surrounded with many miseries. It follows, —

Calvin: Lam 3:27

This verse admits of two meanings; for the word yoke may be explained as signifying teaching, or the scourges of God. We, indeed, undertake or bear in two ways the yoke of God, even when we are taught to receive his doctrine, or when we are resigned when he chastises us, when we are not obstreperous, but willingly submit to his corrections. As then some take the word עול , for the yoke of instruction, and others for the yoke of chastisement, two explanations, as I have said, are given; and both are admissible. It is indeed truly said, that it is good for man to be accustomed from his youth to God’s corrections; but Jeremiah seems rather to speak of that obedience generally, which the faithful render to God when they submit to his will. It is then our true happiness when we acknowledge that we are not our own, and allow God, by his sovereign power, to rule us as he pleases. But we ought to begin with the law of God. Hence, then, it is, that we are said to bear the yoke of God, when we relinquish our own judgment, and become wise through God’s word, when, with our affections surrendered and subdued, we hear what God commands us, and receive what he commands. This, then, is what Jeremiah means by bearing the yoke.

And he says, in youth. For they who have lived unrestrained throughout their life, can hardly bear to be brought into any order. We indeed know, that, the aged are less tractable than the young; nay, whether we refer to the arts or to the liberal sciences, the youthful age is the most flexible. The aged are also much slower; and added to this is another evil, they are very obstinate, and will hardly bear to be taught the first rudiments, being imbued with a false notion, as though they must have lived long in vain. As, then, the disposition in the old is not easily changed, the Prophet says that it is good for us to be formed from childhood to bear the yoke. And this is also seen in brute animals; when a horse is allowed full liberty in the fields, and not in due time tamed, he will hardly ever bear the curb, he will be always refractory. The oxen, also, will never be brought to bear the yoke, if they be put under it in the sixth or eighth year. The same is found to be the case with men. Jeremiah, then, does not say, without reason, that it is good for every one to be trained from his youth in the service of God; and thus he exhorts children and youth not to wait for old age, as it is usually the case. For it has been a common evil, in all ages, for children and youth to leave the study of wisdom to the old. “Oh! it will be time enough for me to be wise, when I arrive at a middle age; but some liberty must be given to childhood and youthful days.” And for this reason, Solomon exhorts all not to wait for old age, but duly to learn to fear God in childhood. So also our Prophet declares that it is good for one to bear the yoke in his childhood. It then follows. —

Calvin: Lam 3:28

Here he shews the fruit of teachableness; for when God deals severely with his children, they yet do not rebel, but even then they willingly submit to his authority. For whence comes it that so much impatience rages in men, except that they know not what it is to obey God, to prepare themselves to bear the yoke? so, then, men become furious like wild beasts, never tamed, therefore the Prophet now says, “Whosoever is thus habituated to the yoke of God, will also be silent in extreme evils, and remain quiet.” We now perceive what I have just said, that the fruit of docility and obedience is set forth in this verse.

But when he says that those who are thus trained to obey God will sit apart, he expresses most fitly the strength and character of patience. For they for the most part who wish to appear magnanimous make a great display, and think that their valor is nothing except they appear as on a theater; they allow themselves at the same time an unbridled liberty when they are alone; for they who seem the most valorous, except God’s fear and true religion prevail in their souls, rage against God and champ the bridle in adversities, though they may not make a clamor before men, for, as I have already said, they regard display. But here a very different account is given of patience, even that we are to sit alone and be silent, that is, even were no one present as a witness, whose presence might make us ashamed; were we even then to sit, and to submit with calm minds to God, and to take his yoke, we should thus prove our patience. This verse then distiguishes between the simplicity of the godly and that will display in which they delight who seek to obtain the praise of courage, patience, and perseverance, from the world; for these also sit and speak words as from heaven, and as though they had put off the flesh. He who has lost a son will say, that he had begotten a mortal: he who is stripped of all his goods will say, “All my things I carry with me.” Thus magnanimously do ungodly men speak, so that they seem to surpass in fortitude and firmness all the children of God. But when they give utterance to these swelling words, what they regard is the opinion which men may form of them. But the faithful, what do they do? They sit apart, that is, though they might shamelessly clamor against God, yet they are quiet and submit to his will. We now understand what is meant by sitting apart.

Then he says, because he will carry it on himself Some take נטל nuthel, in a transitive sense, “he will cast it upon him.” But this is a forced rendering. It would be a simpler meaning, were we to say, because he will carry or raise it on himself. The verb נטל , nuthel, means not only to carry, but also elevate or raise up. When, therefore, the Prophet says, that it is an example of real patience when we carry it on ourselves, he means that we succumb not under our adversities, nor are overwhelmed by them; for it is patience when it is not grievous to us to undergo any burdens which God may lay on us; and on this account we are said to regard his yoke as not grievous — how so? because it is pleasant to us. As, then, meekness thus extenuates the heaviness of the burden, which would otherwise overwhelm us, the Prophet says that those who raise up on themselves all their troubles sit apart.

I do not, however, know whether this passage has been corrupted; for the expression seems not to me natural. Were we to read עלו , olu, his yoke, it would be more appropriate, and a reason would be given for what goes before, that the faithful sit apart and are silent before God, because they bear his yoke; for the pronoun may be referred to God as well as to man. But this is only a conjecture. ¹⁸⁶ It follows, —

Calvin: Lam 3:29

He continues the same subject; for he describes to us men so subdued to obedience that they are ready to bear whatever God may lay on them. He then says that the sitting and the silence of which he spoke, so far prevailed, that the children of God, though in extreme evils, did not yet cease to persevere in their obedience. For it sometimes happens that those who have made some progress in the fear of God, give proof of their obedience and patience in some small trial; but when they are greatly tried, then breaks forth the impatience which they had previously checked. Then the Prophet teaches us here, that the children of God do not sufficiently prove their patience, when they bear with a calm mind a moderate correction, except they proceed to a higher degree of perseverance, so as to remain quiet and resigned even when the state of things appears hopeless.

By saying that the faithful put their mouth in the dust, he means that they lie down humbly before God and confess themselves to be as dead. The import of what is said is this: In time of extreme affliction the wise will put his mouth in the dust, while seeing things in such confusion that all his thoughts vanish away on account of the atrocity of evils; and thus he intimates that the wise would have nothing to say. To put the mouth, then, in the dust is to become mute, as though he had said, that the faithful shut their mouth, when they do not murmur against God nor abandon themselves to complaints, when they do not expostulate that injury is done them, nor allege what the unbelieving usually do when God deals severely with them. In short, to put the mouth in the dust, means to bring no complaints, and so to check ourselves that no clamorous words proceed from our mouth. Thus another phrase is used to set forth the silence mentioned before.

And that the Prophet here speaks of extreme trials, may be easily gathered from the next clause, If so be that there is hope; not that the faithful doubt whether God would give them hope, for they have no doubt but that God, who shines in darkness itself by his word, would at length by, the effect prove that he is not unfaithful. But the particle אולי auli, as it is well known, expresses what is difficult; for when anything appears to be incredible, the Hebrews say, If it may be. But here, as I have said, it does not intimate a doubt; for when the mind of a godly man fluctuates or doubts, how is it that he puts his mouth in the dust? but the Prophet shews that those who are taught to obey God, persevere even in extreme trials, so that while nothing but despair appears, they yet lie down humbly before God, and patiently wait until some hope shines forth. And here hope is to be taken for the ground or occasion of hope. ¹⁸⁷ It afterwards follows, —

Calvin: Lam 3:30

Here he mentions another fruit of patience, that the faithful, even when injuries are done to them by the wicked, would yet be calm and resigned. For there are many who submit to God when they perceive his hand; as, for instance, when any one is afflicted with a disease, he knows that it is a chastisement that proceeds from God; when pestilence happens, or famine, from the inclemency of the weather, the hand of God appears to them; and many then conduct themselves in a suitable manner: but when an enemy meets one, and when injured, he instantly says, “I have now nothing to do with God, but that wicked enemy treats me disgracefully.”

It is then for this reason that the Prophet shews that the patience of the godly ought to extend to injuries of this kind; and hence he says, He will give the cheek to the smiter, and will be filled with reproaches ¹⁸⁸ There are two kinds of injuries; for the wicked either treat us with violence, or assail us with reproaches; and reproach is the bitterest of all things, and inflicts a most grievous wound on all ingenuous minds. The Prophet, then, here declares that the children of God ought meekly to suffer when they are violently assailed, and not only so, but when they are dealt with reproachfully by the wicked. This, then, he says of patience. Now follows another confirmation, —

Calvin: Lam 3:31

It is certain that there will be no patience, except there be hope, as it has already appeared. As, then, patience cherishes hope, so hope is the foundation of patience; and hence consolation is, according to Paul, connected with patience. (Rom 15:4.) And this is the doctrine which the Prophet now handles, — that the faithful bear the yoke with meek and calm minds, because they believe that God will at length be propitious to them: hence also arises patience; for the faithful are persuaded that all adversities are temporary, and that there will be a happy end, because God will at length be reconciled to them, though he gives them new evidences of his wrath. ¹⁸⁹ The rest to-morrow.

Calvin: Lam 3:32

We saw in the last Lecture that the best and the only true remedy for sorrows is, when the faithful are convinced that they are chastised only by the paternal hand of God, and that, the end of all their evils will be blessed. Now this they cannot of themselves assume; but God comes to their aid, and declares that he will not be angry for ever with his children. For this promise extends generally to the whole Church,

“For a moment I afflicted thee, in the time of mine indignation, but with perpetual mercies will I follow thee,” (Isa 54:7)

and again,

“I will visit their iniquities with a rod, yet my mercy I will not take away from them”
(Psa 89:0 33, 84.)

When therefore the faithful feel assured that their punishment is only for a time, then they lay hold on hope, and thus receive invaluable comfort in all their evils.

Jeremiah now pursues the same subject, even that God will shew compassion according to the multitude of his mercies, though he causes sorrow to men. This may indeed be generally explained as to all mankind; but, as we have said, God has promised this to his own Church. All miseries, regarded in themselves, are tokens of the wrath and curse of God; but as all things turn out for good and for salvation to the children of God, when they embrace this truth, that God, as the Prophet Habakkuk says, remembers mercy in wrath, (Hab 3:2,) so they restrain themselves and do not despond, nor are they overwhelmed with despair. We now then understand the Prophet’s object in saying, that though God afflicts he yet remembers mercy.

But we must at the same time bear in mind what I have before shewed, that the faithful are exposed to various evils, because it is profitable for them to be chastised by God’s hand. Hence appears the necessity of this doctrine, for were we exempt frown all adversities, this admonition would be superfluous. But as it cannot be but that God will smite us with his rods, not only because we deserve to be smitten, but also because it is expedient, it is necessary to flee to this consolation which is offered to us, even that God having afflicted us with grief will again shew us compassion, even according to the multitude of his mercies He confirms the truth of what he alleges by a reference to the very nature of God himself. Hence, that the faithful might not debate with themselves whether God would be propitious to them, after having inflicted on them a temporary punishment, the Prophet comes to their aid, and sets before them the mercy of God, or rather mercies, in the plural number; as though he had said, that it could not be that God should deny himself, and that therefore he would be always merciful to his people; for otherwise his mercy would be obliterated, yea, that mercy which is inseparable from his eternal essence and divinity.

And hence, when God is pleased briefly to shew what he is, he sets forth his mercy and patience; for except his goodness and mercy meet us, when we come to him, dread would immediately absorb all our thoughts; but when God comes forth as if clothed and adorned with mercy, we may then entertain hope of salvation; and though conscious of evil, yet while we recumb on God’s mercy, we shall never lose the hope of salvation. We not: apprehend the Prophet’s meaning. It follows, —

Calvin: Lam 3:33

This is another confirmation of the same truth, that God takes no delight in the evils or miseries of men. It is indeed a strong mode of speaking which the Prophet adopts, but very suitable. God, we know, puts on, as it were, our form or manner, for he cannot be comprehended in his inconceivable glory by human minds. Hence it is that he transfers to himself what properly can only apply to men. God surely never acts unwillingly nor feignedly: how then is that suitable which Jeremiah declares, — that God does not afflict from his heart? But God, as already said, does here assume the character of man; for though he afflicts us with sorrow as he pleases, yet true it is that he delights not in the miseries of men; for if a father desires to benefit his own children, and deals kindly with them, what ought we to think of our heavenly Father?

“Ye,” says Christ, “who are evil,
know how to do good to your children,” (Mat 7:11;)

what then are we to expect from the very fountain of goodness? As, then, parents are not willingly angry with their children, nor handle them roughly, there is no doubt but that God never punishes men except when he is constrained. There is, as I have said, an impropriety in the expression, but it is enough to know, that God derives no pleasure from the miseries of men, as profane men say, who utter such blasphemies as these, that we are like balls with which God plays, and that we are exposed to many evils, because God wishes to have as it were, a pleasant and delectable spectacle in looking on the innumerable afflict, ions, and at length on the death of men.

That such thoughts, then, might not tempt us to unbelief, the Prophet here puts a check on us, and declares that God does not afflict from his heart, that is, willingly, as though he delighted in the evils of men, as a judge, who, when he ascends his throne and condemns the guilty to death, does not do this from his heart, because he wishes all to be innocent, and thus to have a reason for acquitting them; but. yet he willingly condemns the guilty, because this is his duty. So also God, when he adopts severity towards men, he indeed does so willingly, because he is the judge of the world; but he does not do so from the heart, because he wishes all to be innocent — for far away from him is all fierceness and cruelty; and as he regards men with paternal love, so also he would have them to be saved, were they not as it were by force to drive him to rigor. And this feeling he also expresses in Isaiah,

“Ah! I will take consolation from mine adversaries.”
(Isa 1:24.)

He calls them adversaries who so often provoked him by their obstinacy; yet he was led unwillingly to punish their sins, and hence he employed a particle expressive of grief, and exclaimed Ah! as a father who wishes his son to be innocent, and yet is compelled to be severe with him.

But however true this doctrine may be, taken generally, there is yet no doubt but that the Prophet here addresses only the faithful; and doubtless this privilege peculiarly belongs to God’s children, as it has been shown before. It follows, —

Calvin: Lam 3:34

Many interpreters think that these three verses are connected with the previous doctrine, and show the connection thus, — that God does not see, that is, does not know what it is to pervert the good cause of a man, and to oppress the innocent; and, doubtless, God is said not to know what iniquity is, because he abhors all evil; for what is the nature of God but the perfection of justice? It may then be truly said, that. God knows not what it is to turn man aside in judgment. Others take not to see, as meaning, not to approve.

If we subscribe to the opinion of those who say that injustice is contrary to the nature of God, there is here an exhortation to patience; as though the Prophet had said that afflictions ought to be borne with resignation, because the Jews had fully deserved them. For the liberty taken to complain arises from this, that men imagine that they are without fault; but he who is convicted dares not thus to rise up against God; for the chief thing in humility is the acknowledgment of sin. This, then, is one meaning. But they who give this explanation, that God does not approve of those who pervert judgment, think that there is here a ground of consolation, because God would at length succor the miserable who were unjustly oppressed. And doubtless it avails not a little to encourage patience when we are persuaded that God will be an avenger, so that he will at length help us, after having for a time suffered us to be severely treated.

But these expositions seem to me to be too remote; we may give a correcter explanation by supposing a concession to be made, as though the Prophet had said, “It is indeed true that the wicked take much license, for they imagine that God is blind to all evil deeds.” For this madness is often ascribed to the ungodly, that they think that they can sin with impunity, because God, as they suppose, cares not for the affairs of men. They then imagine that God is asleep, and in a manner dead, and hence they break out into all kinds of wickedness. And for this reason it was that David so vehemently rebuked them:

“He who has formed the ear, will he not hear? He who has created the heaven, will he not see?” (Psa 94:9.)

This explanation also I cannot approve of, it being forced and not obvious.

I therefore think that the reference is to the impious words of those who complain that God is not moved by any compassion. For this thought almost lays hold on us wheel pressed down by adversities, — that God has forgotten us, that he is either asleep or lies down inactive. In short, there is nothing more difficult to be assured of than this truth, that God governs the world by his counsel, and that nothing happens without a design. This is indeed what almost all confess; but when a trial comes, this doctrine vanishes, and every one is carried away by some perverted and erroneous thoughts, even that all things roll round fortuitously through blind fate, that men are not the objects of God’s care. Nor is there a doubt but that in Jeremiah’s time words of this kind were flying about; and it appears evident from the context that those Jews were reproved who thought that their miseries were disregarded by God, and hence they clamored; for men are necessarily carried away into a furious state of mind, when they do not believe that they have to do with God. The Prophet, then, refers to such impious words, or if they dared not to express in language what they thought, he refers to what was believed almost by all, — that the wicked perverted the judgment of man, that they turned aside a man in his cause, that they tore under their feet all the bound of the earth; ¹⁹⁰ that is, that all those things were done by the connivance of God. The plain meaning, then, is, that judgment is perverted before the face of the Most High, — that the bound of the earth such as are helpless, are despised, trodden under foot by the wicked, — that a man in his cause is unjustly dealt with, and that all this is done because God does not see ¹⁹¹ We now, then, perceive what the Prophet means.

But whence came such madness? even because the Jews, as I have said, would not humble themselves under the mighty hand of God; for hypocrisy had so blinded them, that they proudly clamored against God, thinking that they were chastised with unjust severity,. As then, they thus flattered themselves in their sins, this expostulation arose which the Prophet mentions, that man’s judgment was perverted, that the innocent failed in a good cause, that the miserable were trodden under foot; and whence all this? because God did not see, or did not regard these things. Now follows the reproof of this delirious impiety, —

Defender: Lam 3:1

The prophet, still placing himself in substitution for His sinning nation, here begins the central lamentation. This is different than the two lamentations before and the one following in that it has sixty-six verses instead of twenty-two. The acrostic structure is in triplets of verses; the first three verses each begin with the letter aleph, the second three with the letter beth, and so on through the twenty-two letters. Each verse is quite brief, however, in contrast to the longer verses of the other four lamentations."

Defender: Lam 3:21

In these closing lines of the seventh triplet, the note changes from despair to hope. Even in wrath, God remembers mercy!"

Defender: Lam 3:22

Jeremiah recalls God's promise that the people of Israel would be preserved and eventually restored (Jer 31:37; Jer 46:28), though all he could see at the moment was devastation."

Defender: Lam 3:23

God is faithful to His Word, even when we are not faithful and forget His Word (2Ti 2:13)."

Defender: Lam 3:24

Even when our possessions are gone, our bodies dying, and we seem utterly forsaken, we still, like Job (Job 13:15), can trust our souls to God.

Defender: Lam 3:24

In Lam 3:21, Jeremiah has hope in the Lord; in Lam 3:24, recalling God's daily mercies and unfailing compassions, he does hope in the Lord."

Defender: Lam 3:26

"Salvation" (Hebrew yeshua) is actually the same as "Jesus." The dying Jacob cried out, over eleven centuries earlier, "I have waited for thy salvation, O Lord" (Gen 49:18). Jeremiah was also waiting for God's "Jesus." So are we, today! It is good to hope daily and wait patiently for His return, but we must (like Jeremiah) also "occupy" until He comes (Luk 19:13)."

Defender: Lam 3:30

At this point, Jeremiah becomes more than ever a type of Christ in his sufferings (Luk 22:63)."

TSK: Lam 3:1

the man : Lam 1:12-14; Job 19:21; Psa 71:20, Psa 88:7, Psa 88:15, Psa 88:16; Isa 53:3; Jer 15:17, Jer 15:18; Jer 20:14-18, Jer 38:6

his wrath : That is, the wrath of God.

TSK: Lam 3:2

brought : Lam 3:53-55, Lam 2:1; Deu 28:29; Job 18:18, Job 30:26; Isa 59:9; Jer 13:16; Amo 5:18-20; Jud 1:6, Jud 1:13

TSK: Lam 3:3

Lam 2:4-7; Deu 29:20; Job 31:21; Isa 1:25, Isa 63:10

TSK: Lam 3:4

My flesh : Job 16:8, Job 16:9; Psa 31:9, Psa 31:10, Psa 32:3, Psa 38:2-8, Psa 102:3-5

he hath : Psa 22:14, Psa 51:8; Isa 38:13; Jer 50:17

TSK: Lam 3:5

builded : Lam 3:7-9; Job 19:8

gall : Lam 3:19; Psa 69:21; Jer 8:14, Jer 9:15, Jer 23:15

TSK: Lam 3:6

in dark : Psa 88:5, Psa 88:6, Psa 143:3, Psa 143:7

TSK: Lam 3:7

hedged : Lam 3:9; Job 3:23, Job 19:8; Psa 88:8; Jer 38:6; Hos 2:6

made : Lam 1:14, Lam 5:5; Dan 9:12

TSK: Lam 3:8

Lam 3:44; Job 19:7, Job 30:20; Psa 22:2, Psa 80:4; Hab 1:2; Mat 27:46

TSK: Lam 3:9

made : Lam 3:11; Isa 30:28, Isa 63:17

TSK: Lam 3:10

unto : Job 10:16; Isa 38:13; Hos 5:14, Hos 6:1, Hos 13:7, Hos 13:8; Amo 5:18-20

in secret : Psa 10:9, Psa 17:12

TSK: Lam 3:11

pulled : Job 16:12, Job 16:13; Psa 50:22; Jer 5:6, Jer 51:20-22; Dan 2:40-44, Dan 7:23; Mic 5:8; Hos 6:1

he hath made : Lam 1:13; Job 16:7; Isa 3:26; Jer 6:8, Jer 9:10,Jer 9:11, Jer 19:8, Jer 32:43; Mat 23:38; Rev 18:19

TSK: Lam 3:12

bent : Job 6:4, Job 7:20, Job 16:12, Job 16:13; Psa 7:12, Psa 7:13, Psa 38:2

TSK: Lam 3:13

arrows : Heb. sons, Deu 32:23; Job 6:4, Job 41:28

TSK: Lam 3:14

Lam 3:63; Neh 4:2-4; Job 30:1-9; Psa 22:6, Psa 22:7, Psa 35:15, Psa 35:16, Psa 44:13, Psa 69:11, Psa 69:12; Psa 79:4, Psa 123:3, Psa 123:4, Psa 137:3; Jer 20:7, Jer 48:27; Mat 27:39-44; 1Co 4:9-13

TSK: Lam 3:15

filled : Lam 3:19; Rth 1:20; Job 9:18; Psa 60:3; Isa 51:17-22; Jer 9:15, Jer 23:15; Jer 25:15-18, Jer 25:27

bitterness : Heb. bitternesses

TSK: Lam 3:16

broken : Job 4:10; Psa 3:7, Psa 58:6

gravel : Pro 20:17; Mat 7:9; Luk 11:11

he hath : Psa 102:9

covered me with ashes : or, rolled me in the ashes, Job 2:8; Jer 6:26; Jon 3:6

TSK: Lam 3:17

thou : Lam 1:16; Psa 119:155; Isa 38:17, Isa 54:10, Isa 59:11; Jer 8:15, Jer 14:19, Jer 16:5; Zec 8:10

I forgat : Gen 41:30; Job 7:7; Jer 20:14-18

prosperity : Heb. good

TSK: Lam 3:18

1Sa 27:1; Job 6:11, Job 17:15; Psa 31:22, Psa 116:11; Eze 37:11

TSK: Lam 3:19

Remembering : or, Remember, Neh 9:32; Job 7:7; Psa 89:47, Psa 89:50, Psa 132:1

the : Lam 3:5, Lam 3:15; Jer 9:15

TSK: Lam 3:20

hath : Job 21:6

humbled : Heb. bowed, Psa 42:5, Psa 42:6, Psa 42:11, Psa 43:5, Psa 146:8

TSK: Lam 3:21

recall to my mind : Heb. make to return to my heart, Psa 77:7-11

therefore : Lam 3:24-29; Psa 119:81, Psa 130:7; Hab 2:3

TSK: Lam 3:22

of : Ezr 9:8, Ezr 9:9, Ezr 9:13-15; Neh 9:31; Psa 78:38, Psa 106:45; Eze 20:8, Eze 20:9, Eze 20:13, Eze 20:14, Eze 20:21; Eze 20:22; Mal 3:6

because : Psa 77:8, Psa 86:15; Mic 7:18, Mic 7:19; Luk 1:50

TSK: Lam 3:23

new : Psa 30:5; Isa 33:2; Zep 3:5

great : Exo 34:6; Psa 36:5, Psa 89:1, Psa 89:2, Psa 89:33, Psa 146:6; Tit 1:2; Heb 6:18, Heb 10:23

TSK: Lam 3:24

my portion : Psa 16:5, Psa 73:26, Psa 119:57, Psa 142:5; Jer 10:16, Jer 51:19

therefore : Lam 3:21; 1Sa 30:6; 1Ch 5:20; Job 13:15; Psa 31:24, Psa 33:18, Psa 42:11, Psa 43:5; Psa 62:8, Psa 84:12, Psa 130:7; Rom 15:12; 1Pe 1:21

TSK: Lam 3:25

good : Lam 3:26; Gen 49:18; Psa 25:8, Psa 27:14, Psa 37:7, Psa 37:34, Psa 39:7, Psa 40:1-5, Psa 61:1, Psa 61:5; Psa 130:5, Psa 130:6; Isa 25:9, Isa 30:18, Isa 40:31, Isa 64:4; Mic 7:7, Mic 7:8; Zep 3:8; 1Th 1:10; Jam 5:7

unto : 1Ch 28:9; 2Ch 15:2, 2Ch 19:3, 2Ch 30:19, 2Ch 31:21; Psa 22:26, Psa 27:8, Psa 69:32, Psa 105:3; Psa 119:2; Isa 26:9, Isa 55:6; Hos 10:12

TSK: Lam 3:26

good : Psa 52:9, Psa 54:6, Psa 73:28, Psa 92:1; Gal 4:18

hope : Heb 3:14, Heb 10:35; 1Pe 1:13

quietly : Gen 49:18; Exo 14:13; 2Ch 20:17; Psa 37:7, Psa 37:34, Psa 119:166, Psa 119:174, Psa 130:5; Isa 30:7, Isa 30:15

TSK: Lam 3:27

bear : Psa 90:12, Psa 94:12, Psa 119:71; Ecc 12:1; Mat 11:29, Mat 11:30; Heb 12:5-12

TSK: Lam 3:28

Lam 2:10; Psa 39:9, Psa 102:7; Jer 15:17

TSK: Lam 3:29

putteth : 2Ch 33:12; Job 40:4, Job 42:5, Job 42:6; Eze 16:63; Rom 3:19

if : Joe 2:14; Jon 3:9; Zep 2:3; Luk 15:18, Luk 15:19, Luk 18:13

TSK: Lam 3:30

his : Job 16:10; Isa 50:6; Mic 5:1; Mat 5:39, Mat 26:67; Luk 6:29; 2Co 11:20

filled : Psa 69:9, Psa 69:20, Psa 123:3

TSK: Lam 3:31

1Sa 12:22; Psa 77:7, Psa 94:14, Psa 103:8-10; Isa 54:7-10, Isa 57:16; Jer 31:37; Jer 32:40, Jer 33:24; Mic 7:18; Rom 11:1-6

TSK: Lam 3:32

Lam 3:22; Exo 2:23, Exo 3:7; Jdg 10:16; 2Ki 13:23; Psa 30:5, Psa 78:38, Psa 103:11; Psa 106:43-45; Jer 31:20; Hos 11:8; Luk 15:20

TSK: Lam 3:33

afflict : Isa 28:21; Eze 18:32, Eze 33:11; Heb 12:9, Heb 12:10

willingly : Heb. from his heart

TSK: Lam 3:34

crush : Isa 51:22, Isa 51:23; Jer 50:17, Jer 50:33, Jer 50:34, Jer 51:33-36

all : Psa 69:33, Psa 79:11, Psa 102:20; Isa 14:17, Isa 49:9; Zec 9:11, Zec 9:12

TSK: Lam 3:35

turn : Psa 12:5, Psa 140:12; Pro 17:15, Pro 22:22, Pro 23:10; Zec 1:15, Zec 1:16

the most High : or, a superior

TSK: Lam 3:36

the Lord : 2Sa 11:27; Isa 59:15; Hab 1:13

approveth : Heb. seeth

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lam 3:1

That hath seen affliction - i. e. hath experienced, suffered it.

Barnes: Lam 3:3

Is he turned; he turneth - Or, "surely against me"hath he turned "his hand"again and again "all the day long."

Barnes: Lam 3:4

Made old - Or, wasted: his strength slowly wasted as he pined away in sorrow.

He hath broken my bones - This clause completes the representation of the sufferer’ s physical agonies. Here the idea is that of acute pain.

Barnes: Lam 3:5

He hath builded ... - The metaphor is taken from the operations in a siege.

Gall and travail - Or "travail;"i. e. bitterness and weariness (through toil).

Barnes: Lam 3:6

Or, "He hath"made me to dwell "in darkness,"i. e. in Sheol or Hades, "as those"forever "dead."

Barnes: Lam 3:7

The prophet feels as if enclosed within walls, and fettered.

Barnes: Lam 3:8

Shout - i. e. call for help.

Shutteth out - Or, "shutteth in."God has so closed up the avenues to the place in which he is immured, that his voice can find no egress.

Barnes: Lam 3:9

Inclosed - Or, hedged Lam 3:7.

Hath, made crooked - Or, "hath"turned aside. A solid wall being built across the main road, Jeremiah turns aside into by-ways, but finds them turned aside, so that they lead him back after long wandering to the place from where he started.

Barnes: Lam 3:10-18

Having dwelt upon the difficulties which hemmed in his path, he now shows that there are dangers attending upon escape.

Lam 3:11

The meaning is, "God, as a lion, lying in wait, has made me turn aside from my path, but my flight was in vain, for springing upon me from His ambush lie has torn me in pieces."

Desolate - Or, astonied, stupefied that he cannot flee. The word is a favorite one with Jeremiah.

Lam 3:12

This new simile arises out of the former one, the idea of a hunter being suggested by that of the bear and lion. When the hunter comes, it is not to save him.

Lam 3:14

Metaphor is dropped, and Jeremiah shows the real nature of the arrows which rankled in him so deeply.

Lam 3:15

"He hath"filled me to the full with bitterness, i. e. bitter sorrows Job 9:18.

Lam 3:16

Broken my teeth with gravel stones - His bread was so filled with grit that in eating it his teeth were broken.

Lam 3:17

Prosperity - literally, as in the margin, i. e. I forgot what good was, I lost the very idea of what it meant.

Lam 3:18

The prophet reaches the verge of despair. But by struggling against it he reaches at length firm ground.

Barnes: Lam 3:19

Remembering - Or, as in the margin. It is a prayer to Yahweh.

My misery - Or, "my"homelessness (Lam 1:7 note).

Barnes: Lam 3:21

This I recall - Rather, "This will I bring back to my heart, therefore will I hope."Knowing that God hears the prayer of the contrite, he begins again to hope.

Barnes: Lam 3:22

Verses 22-42 are the center of the present poem, as it also holds the central place in the whole series of the Lamentations. In them the riches of God’ s grace and mercy are set forth in the brightest colors, but no sooner are they ended than the prophet resumes the language of woe.

That we - He is speaking as the representative of all sufferers.

Barnes: Lam 3:24

The Lord is my portion - " My portion is Yahweh,"see Num 18:20; Psa 16:5 ff.

Therefore will I hope in him - A more full expression of the confidence present in the prophet’ s mind in Lam 3:21, but based now upon God’ s faithfulness in showing mercy.

Barnes: Lam 3:25-27

In these three verses, each beginning in the Hebrew with the word good, we have first the fundamental idea that Yahweh Himself is good, and if good to all, then especially is He so to those who being in adversity can yet wait in confidence upon His mercy.

Lam 3:26

And quietly wait - literally, "and be in silence,"i. e. abstain from all complaining.

Lam 3:27

The yoke - Or, a "yoke."By bearing a yoke in his youth, i. e. being called upon to suffer in early age, a man learns betimes the lesson of silent endurance, and so finds it more easy to be calm and patient in later years.

Barnes: Lam 3:28-30

Translate:

Let him sit alone and keep silence;

For He (God) hath laid the yoke upon him.

Let him place his mouth in the dust;

Perchance there is hope.

Let him offer his cheek to him that smiteth him;

Let him be filled to the full with reproach.

It is good for a man to bear the yoke in his youth, but only if he bear it rightly. To attain this result, let him learn resignation, remembering who has laid the yoke upon him. This reverential silence is described Lam 3:29, as putting the mouth in the dust, and so lying prostrate before the Deity; while Lam 3:30 the harder task is imposed of bearing contumely with meekness (margin reference), and not shrinking from the last dregs of the cup of reproach. Many who submit readily to God are indignant when the suffering comes through men.

Barnes: Lam 3:31-33

Reasons for the resignation urged in the previous triplet.

Barnes: Lam 3:34-36

Neither does God approve of wanton cruelty inflicted by one man on another. Three examples are given: the treatment of prisoners of war; the procuring an unjust sentence before a legal tribunal acting in the name of God (see Exo 21:6); and the perversion of justice generally.

Poole: Lam 3:1

Affliction must here be taken emphatically for eminent degrees of affliction, caused not merely from the power and malice of the enemy, but from the wrath of God, though brought upon them by the Chaldeans, who were to the two tribes the rod of God’ s wrath, as the Assyrians are called with reference to the ten tribes, Isa 10:5 .

Poole: Lam 3:2

Darkness in Scripture (metaphorically taken) signifies ignorance, sin, and misery ; and light signifies knowledge , a state of grace, or a state of mirth and jollity; they are both here taken in the latter sense, as light is taken, Est 8:16 Mic 7:8 Job 18:5 Psa 97:11 ; and also darkness is used, Jer 13:16 2Sa 22:29 Pro 20:20 Joe 2:2 Eze 32:8 . The sense is, God hath not brought me into a joyful and prosperous, but into a sad and calamitous, estate and condition.

Poole: Lam 3:3

The course of God’ s providence toward me is quite altered, his hand, that is, his power, which was wont to be with me, and for me, against my enemies, is now turned against me; nor is it for a moment, or for one stroke or two, but his hand is continually against me.

Poole: Lam 3:4

I was a virgin, young and fair, but I am quite altered, and am now as an old woman whose flesh is decayed, and my skin wrinkled; all my beauty is gone, and all my strength is gone; my bones, those in whom my strength consisted, are slain and broken.

Poole: Lam 3:5

He hath not builded with me, increasing my prosperity, and protecting my houses, but he hath builded forts, and batteries, and castles, (military buildings,) to batter down my walls and houses, Isa 29:2,3 . And compassed me with gall and travel; or with poison, venom, and misery, as some translate it; and it seems more proper than gall and travel, which have no cognation one with another. We are not well acquainted with the ancient dialect of other countries: the sense is obvious, God had surrounded them with misery and calamities.

Poole: Lam 3:6

The prophet compareth their state in Babylon to the state of bodies in the graves, or in some charnel-house, which are places of darkness, full of rottenness and dead men’ s bones. Such was the state of the Jews in Jerusalem during the time of the siege before the city was taken, when Jerusalem was a most miserable place by reason of the multitudes slain by the enemy, or by the famine: such was their state in Babylon, where the company of heathens made their state as the state of the living amongst the dead.

Poole: Lam 3:7

The use of a hedge about an enclosed field is twofold:

1. To keep out other beasts which belong not to the owner of the ground; in this sense God set a hedge sometimes about Canaan, Isa 5:5 .

2. To keep in those beasts that are within; thus God had now hedged them in, into a barren place where they had no pasture, but were continually pushed at by other beasts with whom they were mixed, and who were stronger than they, and they could not get out. God had dealt with them as with grievous malefactors, who are loaded with heavy chains. He had made their affliction heavy and insupportable.

Poole: Lam 3:8

In the condition I am in, I cannot help myself, no creatures can help me, I have no hope but in God. I take the ordinary course in that case, which is prayer, I pray fervently and aloud, as those that are serious and importunate for what they desire (for shouting here signifies no more than making a loud noise, not a loud noise of joy and rejoicing, as it mostly signifies); but he deals with me as great persons that have no mind to listen to suitors, and shut their gates against them, he shutteth out my supplications: which made their case wholly desperate and remediless.

Poole: Lam 3:9

Ways in Scripture ordinarily signifies men’ s courses, and methods of counsels, and actions; if the term be taken in that sense here, it signifieth God’ s defeating all their methods and counsels taken for their own security, in the pursuit of which they met not with ordinary, but with insuperable difficulties, like walls of hewn stone. Nay, God had not only defeated their counsels, but had made them prove more fatal and pernicious to themselves, which seemeth to be intended, by making their ways crooked, which should have led right on to the end intended.

Poole: Lam 3:10

That is, he hath taken all advantages against me to destroy me.

Poole: Lam 3:11

The same thing is repeated in other phrases which was before said, viz. that God had pleased by his providence to frustrate all the designs and counsels of the Jews, and miserably to destroy them, as a lion or a bear (the wild beasts mentioned before) tear in pieces the beasts they prey upon.

Poole: Lam 3:12

He hath prepared himself for acts of vindicative justice, and he hath made me the object of it.

Poole: Lam 3:13

That is, he hath made his judgments to pierce the most inward parts of the nation; or, he hath mortally wounded me. In the Hebrew it is,

the daughters of his quiver, a way of speaking very usual in Hebrew, to express any thing that comes from another as the effect either of a natural or moral cause; so sparks are called the sons of the quick coal, Job 5:7 , and corn the son of the floor , &c.

Poole: Lam 3:14

Though some think the prophet speaks this of himself, yet, considering he hath all along spoken in the name of the people, it is not probable, which makes a difficulty, how the people could be a derision to themselves? It seemeth therefore ill translated, and that it should have been,

I was a derision to all people leaving out my , that is, to all foreigners, to whom the Jews were made a derision and a hissing; there only wants the last letter in ymu and it is well observed by the learned author of the English Annotations, that the like defect is to be found, as to the same word, 2Sa 22:41 , compared with Psa 18:43 , so that is not a pronoun affix , (upon which supposal our translators go,) but one of the letters that form the plural number, the other being left out, and ymu put for Mymzy .

Poole: Lam 3:15

That is, he hath filled me with severe and bitter dispensations.

Wormwood is a bitter herb, but it is also a wholesome herb, and therefore some think that the Hebrew word should rather be translated henbane , and that it signifies some herb whose juice is intoxicating and poisonous.

Poole: Lam 3:16

These are but more metaphorical expressions, signifying the unpleasant difficult condition into which God had brought this people. They were like men that lived upon gritty bread, more fit to break their teeth than to nourish them; they were in the state of mourners, and no ordinary mourners, who were wont to throw ashes on their heads, they were all over covered with ashes.

Poole: Lam 3:17

Peace here signifieth prosperity , rather than a freedom from war . Though during the siege they were far from peace in a strict sense, yet in their captivity they had that peace; but both their minds were far off from quiet, and their persons from prosperity: the prophet owneth God as the cause of this. They had in Canaan lived prosperously, but now they thought of it no more, nor understood what such a thing meant.

Poole: Lam 3:19

If, according to our translation, we read

Remembering or While I remember , these two verses contain but one sentence; in tire former part the prophet in the name of this people expresseth their despairing condition; in the latter he gives the reason of it, viz. the people’ s poring upon their great and heavy afflictions, which he compares to wormwood and gall, two things excessively bitter, and often made use of to signify great affliction, Psa 69:21 Jer 8:14 9:15 23:15 Rev 8:11 . But it may as well be read imperatively, Remember mine affliction; so the first of these two verses expresseth the dejection of the people’ s minds in their captivity, caused through their proneness to despair of any better condition that their angry God would bring them into. The 19th verse is a prayer directed to God, which showed that though they were mightily perplexed, yet they were not in utter despair; and to this sense the following verses seem to incline.

Poole: Lam 3:20

That is, I cannot forget them, and the thoughts of them sink my spirits.

Poole: Lam 3:21

This, not what was already said, that made them despair, and their souls to bow down; but this, that which followeth, concerning the nature of God, and other good providences. I see nothing in the circumstances of my condition to comfort me, but I see something in God’ s nature, and in some other dispensations of his providence, which gives me ground to hope for better things than an utter ruin and destruction.

Poole: Lam 3:22

Mercy is nothing else but love flowing freely from any to persons in misery, and differs from compassion only in the freeness of the emanation. It is not because God had not power enough utterly to have consumed us, nor because we had not guilt enough to have provoked his justice to have put an end to our lives, as well as to the lives of many thousands of our countrymen, but it is merely from the Lord’ s free love and pity to us in our miseries. If God had not a blessing in store for us, how is it that we are captives, and not slain as many others were during the siege?

Poole: Lam 3:23

These compassions of God are renewed day by day, to declare the great faithfulness of God in fulfilling his many promises made for mercy to his people.

Poole: Lam 3:24

God is the portion of his people, and they have chosen him as their portion; he hath declared himself to them as such, and they have accepted him as such. This gives them ground both for patience under his providences, and also of expectation of good from him in their lowest and meanest state.

Poole: Lam 3:25

Good is a term of a very comprehensive notion. The nature of it lieth in a suitableness to the thing or person to whom it relateth; so it signifieth profit and pleasantness . There is in God an essential goodness, which is his absolute perfection; but this text speaketh of a communicative goodness, which floweth from him to his creatures, and is seen in his suiting their various necessities and desires with satisfactory dispensations of providence. Though God be in one degree or oilier good to all, yet he is more especially good to the true worshippers of him; yet possibly not in their seasons or times when they expect or would have God show himself so to them, in this or that way, but always to those who wait for him, patiently enduring trials and afflictions until God please to send them deliverance.

Poole: Lam 3:26

Good here either signifies honestum , what becomes men, and is their duty; or utile, what is profitable, and will turn to good account to them. Hoping and waiting differ but as the mother and daughter, hope being the mother of patience and waiting; or as the habit and act , hoping and waiting being ranch the same, flowing from a gracious power and habit given the soul to wait. Quietness is necessary to waiting, for all turbulency and impatience of spirit under sad providences is opposed to waiting. The salvation of the Lord refers to the outward man, in preserving or delivering us from dangers; or to the soul and inward man, in preserving us from, and delivering our souls out of, dangers they fear, or evils they are pressed with. Now for a man in the midst of all evils to hope in God, and, without turbulence or disorder in himself, to wait for a preservation from, or a delivery out of, any evils, is what becometh a man, (a child of God especially,) and will turn to a good account to them.

Poole: Lam 3:27

Good here must be expounded in the same sense as in the foregoing verse. It is not pleasant, but it is profitable, it is honourable, what becomes us, and is our duty, quietly and patiently to bear what afflictions God will please to lay upon us, to restrain our wild and wanton spirits when they are most prone to be too brisk and lascivious. Some by yoke understand the law of God, called a

yoke ( because indeed it is so to flesh and blood,)Mat 11:29 . It is not so easy to bend a neck stiffened with age, or change a heart made hard by custom. Solomon bids us to train up one in their youth in the way we would have them to walk; and whether God will tame us when young by his word or by his rod, it is of advantage to a man. It is also laudable, and what becomes a man, early to bear the yoke of God’ s law, or to bear afflictive providences, to have his heart betimes humbled to the will and feet of God.

Poole: Lam 3:28

Our English Annotations supplying that , makes the connexion clear, It is good for a man that he sit alone , Jer 15:17 ; not doing what he doth to be seen of men, but sitting alone, and when he is alone suppressing the mutinies of his spirit, and keeping his soul in subjection to God; because God hath humbled him by his rod, humbling himself to his will.

Poole: Lam 3:29

If that may be supplied, or when , (as Pagnine translateth yb Lam 3:28 , the connexion of these words with the former is very fair and easy, for then those words, Lam 3:27 , It is good that must be repeated in the beginning of Lam 3:28 and Lam 3:29 ; however, both this and the former verses let us know the duty of persons under afflictions in order to their obtaining mercy at the hand of God, and admirably give us the character of persons under afflictions preparing for mercy. They hope and quietly wait for God’ s salvation , Lam 3:26 ; they bear God’ s yoke , Lam 3:27 , because he hath laid it upon them; they sit alone and keep silence, Lam 3:28 ; and here, they put their mouths in the dust , that is, humble themselves to the feet of God, and to the will of God; not being too confident of deliverances in this life, but if peradventure

there may be hope

Poole: Lam 3:30

According to our Saviour’ s precept, Mat 5:39 , he doth not take any private revenge; he is reproached and reviled, but when he is so he revileth not again , 1Pe 2:23 ; he is filled with reproach from others, but his mouth is not filled with the reproachings of others.

Poole: Lam 3:31

This is that which beareth up his spirits, that though the Lord may for a time estrange himself from his people, yet he will not always forsake them.

Poole: Lam 3:32

But though, as a prudent parent, he may see reason to cause grief in and to afflict his own people, yet as a tender good father, that pitieth his children in misery, he will have compassion upon them, having not only mercies, but a multitude or abundance of mercies.

Poole: Lam 3:33

In the Hebrew it is, he doth not afflict from his heart, that is, with pleasure and delight; or (which seemeth the best sense to me) not from his own mere motion without a cause given him from the persons afflicted. Hence judgment is called God’ s strange work . Showing mercy is his proper natural work, which floweth from himself without any cause in the creature. Judgment is his strange work , to which he never proceedeth but when provoked, and as it were forced from the creature, whence it followeth that he cannot delight in it.

Poole: Lam 3:36

Here are three things mentioned, of all which it is said that God

approveth them

not neither all, nor any of them. The first is, to crush the prisoners of the earth : he hath power to crush all men in the world, they are his prisoners, and cannot flee from him, but he delighteth not in it. Some think it spoken with special reference to the Jews, who now were all captives. A second thing which it is said God approveth not is, turning away the right of a man before the face of the Most High . Some by the Most High understand God, and make the sense to be, in the sight of God . Others think that a superior magistrate is understood, who, Ecc 5:8 , is called the highest ; and that seemeth the most probable sense. The turning away the right of a man before them, signifieth the use of any arts to deprive them of their just right by misrepresenting their cause, aspersing their persons, &c. The third thing mentioned is, the subverting a man in his cause, either by art and rhetoric, making it to appear bad when it is not so, or by mere will and power, overruling it contrary to right and justice.

PBC: Lam 3:26

See PB: Ps 30:7

Haydock: Lam 3:1

Man. Jeremias had a share in the common misery, (Worthington) and bewails his own condition, as a figure of Christ, Psalm lxxxvii. 16., and Isaias liii. 3. (Calmet) ---

His disciples must expect to suffer. (Haydock)

Haydock: Lam 3:2

Led, or driven me with the rod. (Haydock) ---

God employs two, Zacharias xi. 7. That of rigour was reserved for this prophet; (chap. xxxviii.) none of them suffered more.

Haydock: Lam 3:4

Old and wrinkled, the effect of misery.

Haydock: Lam 3:5

Gall. Septuagint, "head." Chaldean, "he hath seized the chief," Job xvi. 13. He speaks in the name of the besieged, who had been threatened with this punishment, ver. 19., and chap. viii. 14. (Calmet) ---

And labour. Nabuzardan ransacked the city worse than his master, (Worthington) if the latter was at all present. (Haydock)

Haydock: Lam 3:6

Ever indeed, Ecclesiastes xii. 5., and Psalm xlviii. 12. Jeremias (xxxviii. 6.) was in imminent danger.

Haydock: Lam 3:8

Prayer. God would not allow him to pray for the people, chap. vii. 16.

Haydock: Lam 3:9

Stones. There is no passage, Job xix. 8.

Haydock: Lam 3:10

Places. This may refer to the prophet or to the people.

Haydock: Lam 3:12

Arrows. Such places were common where shooting was practised, 1 Kings xx. 36., and Job xvi. 11.

Haydock: Lam 3:14

Song. True prophets were derided on account of impostors, and because of their declarations were unpleasant, &c., chap. xvii. 15., and Ezechiel xii. 22.

Haydock: Lam 3:15

Wormwood, or a bitter poisonous herb, chap. ix. 26., and Deuteronomy xxix. 18.

Haydock: Lam 3:16

One. Hebrew, "against a stone." My bread is full of them, Psalm ci. 10. (Calmet) ---

He describes his afflictions, as if his teeth had been broken. (Worthington)

Haydock: Lam 3:18

End. Hebrew, "strength." Septuagint, "victory." (Calmet)

Haydock: Lam 3:21

Hope. The remembrance fills him with grief and hope, chap. xx. 12. (Haydock)

Haydock: Lam 3:23

New. Novi should be novז, to agree with miserationes. (Calmet) ---

Chaldean, "new miracles" occur daily. (Haydock) ---

God's mercies are ever fresh. (Worthington)

Haydock: Lam 3:27

Yoke. Afflictions endured for justice sake ensure a blessing. (Haydock) ---

All may derive great benefit from suffering.

Haydock: Lam 3:28

Himself, with perfect resignation.

Haydock: Lam 3:29

Hope. He does not doubt, but confides with great humility.

Haydock: Lam 3:30

Him. We cannot verify this of the prophet as we can of Christ, (Matthew xxvi. 62.; Calmet) to whom this particularly refers. (Worthington)

Haydock: Lam 3:33

Men. He punishes with regret, Ezechiel xviii. 23. Our crimes force him to chastise, ver. 36. (Calmet) ---

Yet he seeks our advantage. (Worthington)

Gill: Lam 3:1

I am the man that hath seen affliction,.... Had a much experience of it, especially ever since he had been a prophet; being reproached and ill used by his own people, and suffering with them in their calamities; particularly, as Jarchi observes, his affliction was greater than the other prophets, who indeed prophesied of the destruction of the city and temple, but did not see it; whereas he lived to see it: he was not indeed the only man that endured affliction, but he was remarkable for his afflictions; he had a large share of them, and was herein a type of Christ, who was a man of sorrows, and acquainted with griefs:

by the rod of his wrath; that is, by the rod of the wrath of God, for he is understood; it is a relative without an antecedent, as in Son 1:1; unless the words are to be considered in connection Lam 2:22. The Targum is,

"by the rod of him that chastiseth in his anger;''

so Jarchi; but God's chastisements of his own people are in love, though thought sometimes by them to be in wrath and hot displeasure; so the prophet imagined, but it was not so; perhaps some regard may be had to the instrument of Jerusalem's destruction, the king of Babylon, called the rod of the Lord's anger, Isa 10:5; all this was true of Christ, as the surety of his people, and as sustaining their persons, and standing in their room.

Gill: Lam 3:2

He hath led me, and brought me into darkness,.... Which oftentimes signifies distress, calamity, and affliction, of one sort or another: thus the Jews were brought into the darkness of captivity; Jeremiah to the darkness of a dungeon, to which there may be an allusion; and Christ his antitype was under the hidings of God's face; and at the same time there was darkness all around him, and all over the land; and all this is attributed to God; it being by his appointment, and by his direction and permission:

but not into light; prosperity and joy; the affliction still continuing; though God does in his due time bring his people to the light of comfort, and of his gracious presence, as he did the above persons; see Psa 97:11.

Gill: Lam 3:3

Surely against me is he turned,.... As an enemy, who used to be a friend; he has so altered and changed the course of his providence, as if his favour and affections were wholly removed; he has planted his artillery against me, and made me the butt of his arrows: or, "only against me"; so Jarchi; as if he was the only person, or the Jews the only people, so afflicted of God:

he turneth his hand against me all the day; to smite with one blow after another, and that continually, without ceasing; so the hand of justice was turned upon Christ, as the surety of his people, and he was smitten and stricken of God; while the hand of grace and mercy was turned upon them; see Zec 13:7.

Gill: Lam 3:4

My flesh and my skin hath he made old,.... His flesh with blows, and his skin with smiting, as the Targum; his flesh was so emaciated, and his skin so withered and wrinkled, that he looked like an old man; as our Lord, when little more than thirty years of age, what with his sorrows and troubles, looked like one about fifty:

he hath broken my bones; that is, his strength was greatly weakened, which lay in his bones; and he could not stir to help himself, any more than a man whose bones are broken; and was in as much pain and distress as if this had been his case; otherwise it was not literally true, either of the Jews, or of Jeremiah, or of Christ.

Gill: Lam 3:5

He hath builded against me,.... Fortresses, as the Targum adds; as when forts and batteries were raised by the Chaldeans against the city of Jerusalem, in which the prophet was:

and compassed me with gall and travail; or "weariness" ^e; the same with gall and wormwood, Lam 3:19; as Jarchi observes. The sense is, he was surrounded with sorrow, affliction, and misery, which were as disagreeable as gall; or like poison that drank up his spirits, and made him weary of his life. Thus our Lord was exceeding sorrowful, even unto death; περιλυπος, encompassed with sorrows, Mat 26:38. The Targum is,

"he hath surrounded the city, and rooted up the heads of the people, and caused them to fail.''

Gill: Lam 3:6

He hath set me in dark places,.... In the dark house of the prison, as the Targum; in the dark dungeon where the prophet was put; or the captivity in which the Jews were, and which was like the dark grave or state of the dead; and hence they are said to be in their graves, Eze 37:12. Christ was laid in the dark grave literally:

as they that be dead of old: that have been long dead, and are forgotten, as if they had never been; see Psa 88:5; or, "as the dead of the world" ^f, or age; who, being dead, are gone out of the world, and no more in it. The Targum is,

"as the dead who go into another world.''

Gill: Lam 3:7

He hath hedged me about, that I cannot go out,.... When in prison, or in the dungeon, or during the siege of Jerusalem; though the phrase may only denote in general the greatness of his troubles, with which he was encompassed, and how inextricable they were; like a hedge about a vineyard, or a wall about a city, which could not easily be got over:

he hath made my chain heavy; his affliction intolerable. It is a metaphor taken from malefactors that have heavy chains put upon their legs, that they may not make their escape out of prison: or, "my brass" ^g; that is, chains, or a chain made of brass; so the Targum,

"he hath made heavy upon my feet fetters of brass.''

Gill: Lam 3:8

Also when I cry and shout,.... Cry, because of the distress of the enemy within; "shout", or cry aloud for help from others without; as persons in a prison do, to make them hear and pity their case: thus the prophet in his affliction cried aloud to God; was fervent, earnest, and importunate in prayer; and yet not heard:

he shutteth out my prayer; shuts the door, that it may not enter; as the door is sometimes shut upon beggars, that their cry may not be heard. The Targum is,

"the house of my prayer is shut.''

Jarchi interprets it of the windows of the firmament being shut, so that his prayer could not pass through, or be heard; see Lam 3:44. The phrase designs God's disregard, or seeming disregard, of the prayer of the prophet, or of the people; and his shutting his ears against it. Of this, as the Messiah's case, see Psa 22:2.

Gill: Lam 3:9

He hath enclosed my ways with hewn stone,.... Not with a hedge of thorns, or mud walls, but with a fence of stones; and these not rough, and laid loosely together, but hewn and put in order, and well cemented. The Targum is, with marble hewn stones, which are harder than common stones, and not so easily demolished; this may respect the case of the prophet in prison, and in the dungeon, and in Jerusalem, when besieged; or in general his afflictive state, from whence he had no prospect of deliverance; or the state of the Jews in captivity, from which there was no likelihood of a release;

he hath made my paths crooked; or, "perverted my ways" ^h; so that he could not find his way out, when he attempted it; he got into a way which led him wrong; everything went cross and against him, and all his measures were disconcerted, and his designs defeated; no one step he took prospered.

Gill: Lam 3:10

He was unto me as a bear lying in wait,.... For its prey, which seizes on it at once, and tears it in pieces; such were the Chaldeans to the Jews by divine permission:

and as a lion in secret places; lurking there, in order to take every opportunity and advantage, and fall upon any creature that comes that way. The same thing is signified here as before; see Hos 5:14.

Gill: Lam 3:11

He hath turned aside my ways,.... Or caused me to depart or go back from the way I was in, and so fall into the hand of the enemy that lay in wait, as before. Jarchi interprets the word of thorns, and of scattering the way with thorns, and hedging it up with them, so that there was no passing, Hos 2:6; the sense seems to be the same with Lam 3:9;

and pulled me in pieces: as any creature that falls into the hands of a bear or lion. Jarchi says it signifies a stopping of the feet, so that the traveller cannot go on in his way; and in the Talmudic language it is used for the breaking off of branches of trees, which being strowed in the way, hinder passengers from travelling; and this sense agrees with what goes before:

he hath made me desolate; or brought me into a desolate condition, into ruin and destruction, as the Jews were in Babylon.

Gill: Lam 3:12

He hath bent his bow,.... Which is put for all the instruments, of war; the Chaldeans were archers, and shot their arrows into the city:

and set me as a mark for the arrow; as a target to shoot at; signifying that God dealt with him, or his people, as enemies, the object of his wrath and indignation; and if he directed his arrow against them, it must needs hit them; there was no escaping his vengeance; see Job 7:20.

Gill: Lam 3:13

He hath caused the arrows of his quiver,.... Or, "the sons of his quiver" ⁱ; an usual Hebraism; the quiver is compared, as Aben Ezra observes, to a pregnant woman; and Horace has a like expression, "venenatis gravidam sagittis pharetram" ^k; the judgments of God are often signified by this metaphor, even his four sore ones, sword, famine, pestilence, and noisome beast, Deu 32:23; these, says the prophet, he caused

to enter into my reins; that is, into the midst of his land and people, or into the city of Jerusalem; or these affected his mind and heart as if so many arrows had stuck in him, the poison of which drank up his spirits, Job 6:4.

Gill: Lam 3:14

I was a derision to all my people,.... So Jeremiah was to the people of the Jews, and especially to his townsmen, the men of Anathoth, Jer 20:7; but if he represents the body of the people, others must be intended; for they could not be a derision to themselves. The Targum renders it, to the spoilers of my people; that is, either the wicked among themselves, or the Chaldeans; and Aben Ezra well observes, that "ammi" is put for "ammim", the people; and so is to be understood of all the people round about them, the Edomites, Moabites, and Ammonites, that laughed at their destruction; though some interpret it of the wicked among the Jews, to whom the godly were a derision; or of those who had been formerly subject to the Jews, and so their people, though not now:

and their song all the day; beating on their tabrets, and striking their harps, for joy; for the word ^l used signifies not vocal, but instrumental music; of such usage of the Messiah, see Psa 69:12.

Gill: Lam 3:15

He hath filled me with bitterness,.... Or "with bitternesses" ^m; instead of food, bitter herbs; the allusion perhaps is to the bitter herbs eaten at the passover, and signify bitter afflictions, sore calamities, of which the prophet and his people had their fill. The Targum is,

"with the gall of serpents;''

see Job 20:14;

he hath made me drunken with wormwood; with wormwood drink; but this herb being a wholesome one, though bitter, some think that henbane, or wolfsbane, is rather meant, which is of a poisonous and intoxicating nature; it is no unusual thing for persons to be represented as drunk with affliction, Isa 51:17.

Gill: Lam 3:16

He hath also broken my teeth with gravel stones,.... With gritty bread, such as is made of corn ground with new millstones, the grit of which mixes with the flour; or with stony bread, as Seneca ⁿ calls a benefit troublesome to others; with bread that has little stones mixed with it, by eating of which the teeth are broken, as Jarchi observes: the phrase signifies afflictions and troubles, which are very grievous and disagreeable, like gravel in the mouth, as sin in its effects often proves, Pro 20:17;

he hath covered me with ashes; as mourners used to be; the word rendered "covered" is only used in this place. Aben Ezra renders it, "he hath defiled me"; and Jarchi and Ben Melech, from the Misnah, "he hath pressed me", without measure; see Luk 6:38; and so the Targum,

"he hath humbled me:''

but the Septuagint, Vulgate Latin, and Arabic versions, render it, "he hath fed me with ashes"; which version is defended by Castel ^o and Noldius ^p, and best agrees with the preceding clause; the sense is the same with Psa 102:9.

Gill: Lam 3:17

And thou hast removed my soul far off from peace,.... From the time the city was besieged by the Chaldeans, and now the people was carried captive; who could have no true peace, being in a foreign land, in an enemy's country, and out of their own, and far from the place of divine worship; nor could the prophet have any peace of soul, in the consideration of these things, the city, temple, and nation, being desolate, though he himself was not in captivity.

I forgat prosperity; or "good" ^q; he had been so long from the enjoyment of it, that he had lost the idea of it, and was thoughtless about it, never expecting to see it any more.

Gill: Lam 3:18

And I said, my strength and my hope are perished from the Lord. The former of these words signifies, according to Aben Ezra, "my standing", my subsistence, my continuance in being, or my perpetuity; according to Jarchi, my abiding ^r in this world; it is rendered "blood" in Isa 63:3; which is the support of life; and which when gone, or ceases to circulate, a man ceases to be: the sense is, that the prophet, or those he represents, looked upon themselves as dead men, at least of a short continuance; their natural strength was exhausted, and they must quickly die, and had no hope of living, or of enjoying the divine favour, or good things, at the hand of God. Some understand it of spiritual strength to do good, and of hope of having good things, or deliverance from the hand of God, which they were despairing of; for the words are the language of despondency, and betray great, weakness and infirmity; for in the Lord is everlasting strength, and he is the hope of his people, and the Saviour of them in time of trouble, Isa 26:4.

Gill: Lam 3:19

Remembering mine affliction and my misery,.... The miserable affliction of him and his people; the remembrance of which, and poring upon it continually, caused the despondency before expressed: though it may be rendered imperatively, "remember my affliction, and my misery" ^s; so the Vulgate Latin and Syriac versions; and Aben Ezra observes, that the words may be considered as a request to God, and so they seem to be; the prophet, and the people he represents, were not so far gone into despair, as to cast off prayer before God; but once more looked up to him, beseeching that he would, in his great mercy and pity, remember them in their distressed condition, and deliver out of it; for none could do it but himself:

the wormwood and the gall; figurative expressions of bitter and grievous afflictions, Lam 3:5.

Gill: Lam 3:20

My soul hath them still in remembrance,.... That is, according to our version, affliction and misery, compared to wormwood and gall: but the words, "my soul", are fetched from the next clause, where they ought to stand, and this to be rendered, "in remembering thou wilt remember" ^t; or, "thou wilt surely remember", and so expresses the confidence of the prophet, and his firm belief, his faith and hope increasing in prayer, that God would in much mercy remember his people, and their afflictions, and save them out of them:

and is humbled in me; both under the afflicting hand of God, and in view and hope of his mercy: though rather it should be rendered, "and" or "for my soul meditateth within me" ^u; says or suggests such things to me, that God will in wrath remember mercy; see Psa 77:7. So Jarchi makes mention of a Midrash, that interprets it of his soul's waiting till the time that God remembers.

Gill: Lam 3:21

This I recall to my mind,.... Not affliction and misery, but the Lord's remembrance of his people; what he had been used to do, and would do again; and particularly what follows, the abundant mercy of God, and his great faithfulness; these things the prophet fetched back to his mind; and revolved them in his heart; says he,

and therefore have I hope; this revived his hope, which he was ready to say was perished from the Lord, and there was no foundation for it; but now he saw there was, and therefore took heart, and encouraged himself in the grace and mercy of God.

Gill: Lam 3:22

It is of the Lord's mercies that we are not consumed,.... It was true of the prophet, that he died not in prison, or in the dungeon; and of the people of the Jews, who though many of them perished by the sword, famine, and pestilence, yet God did not make a full end of them, according to his gracious promise, Jer 30:11; but left them a seed, a remnant, from whence the Messiah, the mercy promised, should come, and to which it was owing they were not utterly cut off for their sins: nor are any of the Lord's special people ever consumed; their estates may be consumed, and so may their bodies by wasting diseases, and at last by death; but not their souls, not only as to their being, but as to their well being, here and hereafter; though their peace, joy, and comfort, may be gone for a while, through temptation, desertion, and the prevalence of corruption; and they may be in declining circumstances, as to the exercise of grace, yet the principle itself can never be lost; faith, hope, and love, will abide; nor can they eternally perish, or be punished with an everlasting destruction: all which is to be ascribed not to their own strength to preserve themselves, nor to any want of desert in them to be destroyed, or of power in God to consume them; but to his "mercies" and "goodnesses", the multitude of them; for there is an abundance of mercy, grace, and goodness in God, and various are the instances of it; as in the choice of his people to grace and glory; in the covenant of grace, and the blessings of it they are interested in; in redemption by Christ; in regeneration by his Spirit; in the forgiveness of their sins; and in their complete salvation; which are all so many reasons why they are not, and shall not be, consumed. The words may be rendered, "the mercies" or "goodnesses of the Lord, for they are not consumed", or, "that the mercies of the Lord", &c. ^w Jarchi observes, that "tamnu" is as "tammu"; the "nun" being inserted, according to Aben Ezra, instead of doubling the letter "mem"; and the former makes the sense to be this, in connection with the Lam 3:21; "this I recall to mind the mercies of the Lord, that they are not consumed"; to which agrees the Targum,

"the goodnesses, of the Lord, for they cease not;''

and so the Septuagint, "the mercies of the Lord, for they have not left me"; and to the same sense the Syriac version is, "the mercies of the Lord, for they have no end", and Aben Ezra's note on the text is almost in the same words,

"for there is no end to the mercies of God;''

because his compassions fail not; or, "his tender mercies" ^x; of which he is full, and which are bestowed in a free and sovereign way, and are the spring of all good things, and a never failing one they are; and this is another reason why the Lord's people are not consumed, and never shall, because of the mercies of the Lord, since these shall never fail; for though they are, yet should they fail, they might be consumed; but these are from everlasting to everlasting, and are kept with Christ their covenant head; see Psa 103:17.

Gill: Lam 3:23

They are new every morning,.... That is, the tender mercies or compassions of God are, which prove that they fail not; there are instances of them every day, not only in a temporal, but in a spiritual sense; they are ever new, always fresh and vigorous, constant and perpetual; such are the love, grace, and mercy of God, though of old, yet daily renewed in the manifestations thereof; and which make a morning of spiritual light, joy, and comfort; and whenever it is morning with the saints, they have new discoveries of the love of God to them; and these indeed are a bright morning to them, a morning without clouds;

great is thy faithfulness; some render it "thy faith concerning thee" ^y; this is a great grace, it is the gift of God, the operation of his Spirit, and to exercise it is a great thing; to this purpose is Jarchi's note,

"great is thy promise, and a great thing it is to believe in thee, that it shall be performed, and that thou wilt observe or keep what thou hast promised to us;''

but the attribute of God's faithfulness is rather meant; which is another reason why the people of God are not consumed, since that never fails; God is faithful to himself, and cannot deny himself; he is faithful to his counsels and purposes, which shall be truly accomplished; and to his covenant and promises, which shall be fulfilled; and to his Son, the surety and Saviour of his people.

Gill: Lam 3:24

The Lord is my portion, saith my soul,.... The prophet, or the church, whom he represents, rises and increases in the exercise of faith; from considering the mercies, compassions, and faithfulness of God, concludes a sure and firm interest in him, as a portion and inheritance. The Lord is the portion of his people in life and in death, in time and to eternity; all he is, and has, is theirs; they are heirs of him, and shall enjoy him for ever, and therefore shall not be consumed; he is a portion large and full, inexpressibly rich and great, a soul satisfying one, and will last for ever. And happy are those, who from their hearts, and with their souls, under a testimony of the Spirit of God to their spirits, and through a gracious experience of him, can say he is their portion and exceeding great reward, as the church here did; and these may say with her, as follows:

therefore will I hope in him: for deliverance from all evils and enemies; for present supplies of grace; and for the enjoyment of future glory and happiness.

Gill: Lam 3:25

The Lord is good to them that wait for him,.... For the enjoyment of him as their portion in this world, and in that to come; for his presence here and hereafter; which they are sometimes now deprived of, but should wait patiently for it; since he has his set time to arise and favour them with it; to such is he "good" communicatively, and in a special way and manner. They that wait for him shall not be ashamed, or disappointed of what they expect; they shall renew their spiritual strength, and grow stronger and stronger; they shall inherit the earth, the new heavens and the new earth; enjoy many blessings now, and have good things laid up for them hereafter, eye has not seen, nor ear heard, Isa 49:23; perhaps some regard may be had to the coming of Christ in the flesh, which the saints then expected, and were waiting for in faith and hope; to whom the Lord was good and gracious in due time, by performing the mercy promised them, Isa 25:9;

to the soul that seeketh him; that seeketh him aright; that seeks him by prayer and supplication; that seeks him in his house and ordinances, where he is to be found; that seeks him early, in the first place, and above all things else; that seeks him earnestly, diligently, with his whole spirit, heart, and soul; that seeks his face, his favour, grace, and glory, and all in Christ, through whom all are to be enjoyed. God is good to such souls; he is a rewarder of them in a way of grace; with himself, as their shield and exceeding great reward; with his Son, and all things freely with him; with his Spirit and graces, and with eternal glory and happiness; such find what they seek for, Christ, his grace, and eternal fire; the Lord never forsakes them, nor the work of his hand in them, and they shall live spiritually and eternally; see Heb 11:6.

Gill: Lam 3:26

It is good that a man should both hope and quietly wait,.... This follows from the former; for if God is good to such, it must be good for them to hope and wait for him; it is both their duty and their interest: and it may be observed, that hope is the ground of patient waiting, and is here promised to it; where there is no hope of a thing, there will be no waiting for it, much less quietly: hope is of things unseen, future, difficult, and yet possible, or there would be no hope; and where there is that, there will be waiting; for "if we hope for that we see not, then do we with patience wait for it", Rom 8:25; here in the original text it is, "hope, and be silent" ^z; or, "a good man will both hope" or "wait, and be silent" ^a; that is, under the present dispensation, though an afflictive one; men should be still, as David exhorts, and be dumb, as he was; and hold their peace, as Aaron did, at such seasons: not that they should indulge a stoical apathy, or be insensible of their condition, and disregard the rod, and him that has appointed it, or be altogether silent and speechless; but should own the hand of God, and their deserts, cry to him for deliverance, be thankful it is no worse, and speak of the gracious dealings of God with them; yet should not murmur and complain, or charge God foolishly; but be resigned to his will, and wait the issue of Providence quietly, even wait

for the salvation of the Lord; for temporal deliverance from outward evils and present afflictions, and for spiritual and eternal salvation. The saints, under the Old Testament, waited for Christ, the author of salvation, appointed and promised by the Lord. He is come, and has obtained salvation, which is published in the Gospel. Sensible sinners are made acquainted with their need of it, and see the fulness and suitableness of it, and are earnestly desirous of knowing their interest in it; this is not immediately had; it is good to wait quietly for it, in an attendance on the word and ordinances; and this being come at, still the complete enjoyment is yet behind: saints are now heirs of it, are kept unto it; it is nearer them than when they believed; Christ will appear unto it, and it becomes them to wait patiently for it; which will be a salvation from the very being of sin; from the temptations of Satan; from all troubles inward and outward; from all troublesome persons and things; from all doubts, fears, darkness, and unbelief; and will consist in perfect happiness and glory, and is worth waiting for.

Gill: Lam 3:27

It is good for a man that he bear the yoke in his youth. Either the yoke of the commandments, as the Targum; or of correction, as Aben Ezra; of afflictions, as fatherly chastisements; both senses may be retained. It is good to bear the yoke of the moral law, or the commandments of God, as they are in the hands of Christ, a rule of walk and conversation; a yoke obliging all mankind, and especially saints; it is the duty of all to submit their necks to this yoke; it is but their reasonable service to love the Lord their God, and their neighbour as themselves; as must be judged by all but sons of Belial, who are without this yoke, having cast it off; and especially it is "good" to bear the yoke of Christ, to embrace his doctrines, and profess them, and submit to his ordinances, since his yoke is easy, and leads to true rest, Mat 11:29; it is commendable so to do; since it is a following Christ, and those who through faith and patience have inherited the promises; and, besides, is both pleasant and profitable, being the means of increasing spiritual strength, light, and joy: and it is right to do this "in youth"; which is the choices, time of life, and most acceptable to Christ, and when a man is capable of doing him most service; and especially, if men do not take upon them this yoke in the day of their espousals, and while their first love lasts, it is much if they ever do it after, and therefore should not neglect it: and so it is good to bear the yoke of afflictions, though disagreeable to flesh and blood, to take up the cross, and bear it after Christ, willingly, and cheerfully, and patiently; this is "good", for hereby souls are brought to a sense of sin, to be humbled for it, and confess it; it is a means of purging from it, and preventing it; hereby the graces of the Spirit are tried, exercised, and become brighter; saints are instructed in many useful lessons in the word of God, in humility faith, and fear; herein they enjoy much of the presence of God, and all work for their good, spiritual and eternal. And as there is a close connection between a profession of faith in Christ, and submission to his ordinances, and suffering reproach and persecution for the same; it is good for a than to bear the one, as well as the other, "in his youth"; this will serve to keep him humble, and hide pride from him, which youth are addicted to; to wean him from the world, the lusts and pleasures of it, which are ensnaring to that age; to prevent many sins and evils such might be tempted to go into; and to inure them to hardships, and make them good soldiers of Christ.

Gill: Lam 3:28

He sitteth alone,.... Retires from the world, and the men of it, who takes upon him the yoke of Christ; though he is not alone, but God, Father, Son, and Spirit, are with him; and he is with the saints, the excellent of the earth, and has communion with them; and so he is that under the afflicting hand of God bears it patiently, and does not run from place to place complaining of it, but sits still, and considers the cause, end, and use of it. Some render the words in connection with the preceding, it is good "that he sit alone" ^b; it is good for a man to be alone; in his closet, praying to God; in his house or chamber, reading the word of God; in the field, or elsewhere, meditating upon it, and upon the works of God, of nature, providence, and grace:

and keepeth silence, because he hath borne it on him: or, "took it on him"; either because he took it upon him willingly, and therefore should bear it patiently; or because he (God) hath put it upon him ^c, and therefore should be silent, and not murmur and repine, since he hath done it, Psa 39:9.

Gill: Lam 3:29

He putteth his mouth in the dust,.... Of self-abhorrence; sensible of his own vileness and nothingness, his unworthiness, and the unprofitableness of all his duties; ascribing the whole of his salvation to the free grace of God, Job 42:6; humbling himself under the mighty hand of God; not daring to open his mouth in a complaining way against him; but prostrating himself before him to the earth, as the manner of the eastern people in prayer was, to which the allusion is; licking as it were the dust of the earth, under a sense of the distance and disproportion between God and him, who is but dust and ashes; so the Targum adds,

"and is prostrate before the Lord:''

if so be there may be hope; or, "peradventure there is hope" ^d; for, as some interpreters observe, these words do not express hesitation and doubt, but hope and expectation of help, to bear the yoke of God's commandments, and in due time to be delivered from affliction and distress.

Gill: Lam 3:30

He giveth his cheek to him that smiteth him,.... Either to God that afflicts him, and patiently bears it; see Isa 9:13; or rather to men. To be smitten on the cheek is always reckoned a very great affront; to turn the cheek to an injurious man is to give him an opportunity and leave to smite, and signifies the taking of it patiently, and agrees both with our Lord's advice and example, Mat 5:39;

he is filled full with reproach; has many reproaches, and the reproaches of many upon him; as such must expect, that take Christ's yoke upon them; see Psa 123:3; and yet revile not again, but esteem reproaches for Christ's sake great riches, and wear them as crowns, and bind them about their necks as chains of gold; esteeming it an honour and a happiness to suffer shame for his name.

Gill: Lam 3:31

For the Lord will not cast off for ever. Which is not to be understood of all his creatures; for there are some he does cast off for ever, as the angels that sinned; reprobate men, profligate and abandoned sinners, that live and die impenitent; and unbelievers, carnal professors, and apostates; but not his own special and peculiar people, the people whom he has foreknown and loved with an everlasting love, his spiritual Israel; or, as the Targum supplies it, "his servants"; see Psa 94:14; he may seem for a while to reject them, but not in reality and for ever; as when he hides his face from them, lays his afflicting hand on them, or suffers then, to be afflicted by others, and defers his help, and does not immediately appear to their deliverance and salvation; but in reality he never rejects them from being his people, his servants, and his sons; they have always a place in his heart, and are ever under his eye and care; they continue in his covenant, and abide in his family; and though they may be cast down in their souls, and cast out by men, yet are not cast off by God, neither in youth nor old age, in time or eternity; his love is unchangeable; his purposes firm and unalterable; his counsel, covenant, oath, and promise, immutable; and they are his jewels, his portion, and inheritance; and this is a ground and reason of bearing patiently all afflictions, injuries, and reproaches; for though men cast off, God will not.

Gill: Lam 3:32

But though he cause grief,.... As he sometimes does in his own people; by convincing them of sin, and producing in them godly sorrow, which worketh repentance unto life, not to be repented of; by correcting and chastising them for it, and by hiding his face from them; all which are grievous to them:

yet will he have compassion according to the multitude of his mercies; his mercies are many, both temporal and spiritual, and his compassion is answerable; which he shows to his people by an application of pardoning grace, through the blood of Christ, by sympathizing with them under their afflictions, and delivering from them; by granting them his gracious presence, and restoring to them the joys of his salvation; all which is not according to their merits, but his mercies.

Gill: Lam 3:33

For he doth not afflict willingly,.... Or, "from his heart" ^e; he does afflict; for all afflictions are from God, but they do not come from the mere motion of his heart, or are the effects of his sovereign will and pleasure, as the good things he bestows upon his people do, without any respect to any cause or occasion in them; but sin is the cause and occasion of these, as Jarchi well observes: it is with reluctance the Lord afflicts his people; he is as it were forced to it, speaking after the manner of men; see Hos 11:8; he does not do it with delight and pleasure; he delights in mercy, but judgment is his strange act; nor does he do it with all his heart and soul, with all his might and strength; he does not stir up all his wrath: for then the spirit would fail before him, and the souls that he has made; and especially he does not do it out of ill will, but in love, and for their good:

nor grieve the children of men: that is, he does not from his heart, or willingly, grieve the children of men, by, afflicting them; which must be understood of those sons of men whom he has loved, and made his sons and heirs; those sons of men that wisdom's delights were with from everlasting, Pro 8:31.

Gill: Lam 3:34

To crush under his feet all the prisoners of the earth. These words, with what follow in Lam 3:35; either depend upon the preceding, and are to be connected with them, "he doth not afflict", &c. Lam 3:33; though he lays his hand on men, he do not crush them under his feet, or break them in pieces, and utterly destroy them, even such, and all such, as are bound in affliction and iron; or, in a spiritual sense, such as are prisoners to sin, Satan, and the law, as all men by nature are; he does not crush these to pieces, though they deserve it, at least not "all" of them; for he proclaims in the Gospel liberty to the captives, and says, by the power of his grace, to the prisoners, go forth, and encourages the prisoners of hope to turn to their strong hold: and also, though he afflicts, he does no injustice to them, does not turn aside their right, or subvert their cause, Job 8:3; or rather these depend upon, and are to be connected with, the last clause of Lam 3:36; "the Lord approveth not": as he does not do these things himself, he do not approve of them in others; that they should use captives cruelly, trample upon them like mire in the streets, or as the dust of their feet; particularly regard may be had to the Jews in Babylon, used ill by those that detained them; for though it was by the will of God they were carried captive, yet the Chaldeans exceeded due bounds in their usage of them, and added affliction to their affliction, which the Lord approved not of, but resented, Zec 1:15.

Gill: Lam 3:35

To turn aside the right of a man,.... The Targum is, of a poor man; not to do him justice in a court of judicature; to cause judgment to incline to the wrong side; to give the cause against a man, to give a wrong sentence; this is disapproved of by the Lord, and forbidden by him:

before the face of the most High; either before the most high God, he being present and among the gods, the judges, when they pass sentence; and yet, to pass a wrong one in his presence, without any regard to him, or fear of him, must be provoking to him: or, "before a superior" ^f, as some render it; before a judge that sits upon the bench; endeavouring by unjust charges, wrong pleas, and false witnesses, to deprive a man of his right; see Ecc 5:8.

Gill: Lam 3:36

To subvert a man in his cause,.... A poor man, as the Targum, which aggravates it; as by courses and methods taken in an open court, so by secret underhand ways, to get the cause from him, and injure him in his property:

the Lord approveth not; or, "seeth not" ^g; which some understand as spoken by wicked men, who do the above things, and flatter themselves that God sees not, and takes no notice of them, Eze 9:9; and others read it interrogatively, "doth not the Lord see?" ^h he does; he sees all the actions of men, nothing is hid from him; but he sees not with approbation; he do not look upon such things with delight and pleasure, but with abhorrence, Hab 1:13. The Targum is,

"is it possible that it should not be revealed before the Lord?''

Commentary -- Verse Notes / Footnotes

NET Notes: Lam 3:1

¹ sn The nature of the acrostic changes here. Each of the three lines in each verse, not just the first, begins with the corresponding letter of the alphabet.

² tn The noun גֶּבֶר (gever, “man”) refers to a strong man, distinguished from women, children, and other non-combatants whom he is to defend. According to W. F. Lanahan the speaking voice in this chapter is that of a defeated soldier (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 41-49.) F. W. Dobbs-Allsopp (Lamentations [IBC], 108) argues that is the voice of an “everyman” although “one might not unreasonably suppose that some archetypal communal figure like the king does in fact stand in the distant background.”

³ tn The verb רָאָה (ra’ah, “to see”) has a broad range of meanings, including (1) “to see” as to learn from experience and (2) “to see” as to experience (e.g., Gen 20:10; Ps 89:49; Eccl 5:17; Jer 5:12; 14:13; 20:18; 42:14; Zeph 3:15). Here it means that the speaker has experienced these things. The same Hebrew verb occurs in 2:20 where the Lord is asked to “see” (translated “Consider!”), although it is difficult to maintain this connection in an English translation.

⁴ tn The noun שֵׁבֶט (shevet, “rod”) refers to the weapon used for smiting an enemy (Exod 21:20; 2 Sam 23:21; 1 Chr 11:3; Isa 10:15; Mic 4:14) and instrument of child-discipline (Prov 10:13; 22:15; 29:15). It is used figuratively to describe discipline of the individual (Job 9:34; 21:9; 37:13; 2 Sam 7:14; Ps 89:33) and the nation (Isa 10:5, 24; 14:29; 30:31).

NET Notes: Lam 3:2

¹ tn The verb נָהַג (nahag) describes the process of directing (usually a group of) something along a route, hence commonly “to drive,” when describing flocks, caravans, or prisoners and spoils of war (1 Sam 23:5; 30:2). But with people it may also have a positive connotation “to shepherd” or “to guide” (Ps 48:14; 80:1). The line plays on this through the reversal of expectations. Rather than being safely shepherded by the Lord their king, he has driven them away into captivity.

² tn The Hiphil of הָלַךְ (halakh, “to walk”) may be nuanced either “brought” (BDB 236 s.v. 1) or “caused to walk” (BDB 237 s.v. 5.a).

NET Notes: Lam 3:3

¹ tn The two verbs יָשֻׁב יַהֲפֹךְ (yashuv yahafokh, “he returns, he turns”) form a verbal hendiadys: the second verb retains its full verbal sense, while the first functions adverbially: “he repeatedly turns…” The verb שׁוּב (shuv, lit., “to return”) functions adverbially to denote repetition: “to do repeatedly, do again and again” (GKC 386-87 §120.d, g) (Gen 26:18; 30:31; Num 11:4; Judg 19:7; 1 Sam 3:5, 6; 1 Kgs 13:33; 19:6; 21:3; 2 Chr 33:3; Job 10:16; 17:10; Ps 7:13; Jer 18:4; 36:28; Lam 3:3; Dan 9:25; Zech 5:1; 6:1; Mal 1:4).

² tn The idiom “to turn the hand against” someone is a figurative expression denoting hostility. The term “hand” (יָד, yad) is often used in idioms denoting hostility (Exod 9:3, 15; Deut 2:15; Judg 2:15; 1 Sam 5:3, 6, 9; 6:9; 2 Sam 24:16; 2 Chr 30:12; Ezra 7:9; Job 19:21; Ps 109:27; Jer 15:17; 16:21; Ezek 3:14). The reference to God’s “hand” is anthropomorphic.

³ tn Heb “all of the day.” The idiom כָּל־הַיּוֹם (kol-hayom, “all day”) means “continually” or “all day long” (Gen 6:5; Deut 28:32; 33:12; Pss 25:5; 32:3; 35:28; 37:26; 38:7, 13; 42:4, 11; 44:9, 16, 23; 52:3; 56:2, 3, 6; 71:8, 15, 24; 72:15; 73:14; 74:22; 86:3; 88:18; 89:17; 102:9; 119:97; Prov 21:26; 23:17; Isa 28:24; 51:13; 52:5; 65:2, 5; Jer 20:7, 8; Lam 1:13, 14, 62; Hos 12:2).

NET Notes: Lam 3:4

¹ tn Heb “my flesh and my skin.” The two nouns joined with ו (vav), בְשָׂרִי וְעוֹרִי (basari vÿ’ori, “my flesh and my skin”), form a nominal hendiadys: the first functions adjectivally and the second retains its full nominal sense: “my mortal skin.”

NET Notes: Lam 3:5

¹ tn Heb “he has built against me.” The verb בָּנָה (banah, “to build”) followed by the preposition עַל (’al, “against”) often refers to the action of building siege-works against a city, that is, to besiege a city (e.g., Deut 20:2; 2 Kgs 25:1; Eccl 9:14; Jer 52:4; Ezek 4:2; 17:17; 21:27). Normally, an explicit accusative direct object is used (e.g., מָצוֹד [matsor] or מָצוֹדִים [matsorim]); however, here, the expression is used absolutely without an explicit accusative [BDB 124 s.v. בָּנָה 1a.η]).

² tn The verb נָקַף (naqaf, “to surround”) refers to the military action of an army surrounding a besieged city by placing army encampments all around the city, to prevent anyone in the city from escaping (2 Kgs 6:14; 11:8; Pss 17:9; 88:18; Job 19:6).

³ tn Heb “with bitterness and hardship.” The nouns רֹאשׁ וּתְלָאָה (ro’sh utÿla’ah, lit. “bitterness and hardship”) function as adverbial accusatives of manner: “with bitterness and hardship.” The two nouns רֹאשׁ וּתְלָאָה (ro’sh utÿla’ah, “bitterness and hardship”) form a nominal hendiadys: the second retains its full nominal sense, while the first functions adverbially: “bitter hardship.” The noun II רֹאשׁ (ro’sh, “bitterness”) should not be confused with the common homonymic root I רֹאשׁ (ro’sh, “head”). The noun תְּלָאָה (tÿla’ah, “hardship”) is used elsewhere in reference to the distress of Israel in Egypt (Num 20:14), in the wilderness (Exod 18:8), and in exile (Neh 9:32).

NET Notes: Lam 3:6

¹ tn The plural form of the noun מַחֲשַׁכִּים (makhashakkim, “darknesses”) is an example of the plural of intensity (see IBHS 122 §7.4.3a).

NET Notes: Lam 3:7

¹ tn The verb גָּדַר (garad) has a two-fold range of meanings: (1) “to build up a wall” with stones, and (2) “to block a road” with a wall of stones. The imagery depicts the Lord building a wall to seal off personified Jerusalem with no way of escape out of the city, or the Lord blocking the road of escape. Siege imagery prevails in 3:4-6, but 3:7-9 pictures an unsuccessful escape that is thwarted due to blocked roads in 3:7 and 3:9.

² tn Heb “he has made heavy my chains.”

NET Notes: Lam 3:8

¹ tn Heb “I call and I cry out.” The verbs אֶזְעַק וַאֲשַׁוֵּעַ (’ez’aq va’asha’vvea’, “I call and I cry out”) form a verbal hendiadys: the second retains its full verbal sense, while the first functions adverbially: “I cry out desperately.”

² tn The verb שׁוע (“to cry out”) usually refers to calling out to God for help or deliverance from a lamentable plight (e.g., Job 30:20; 36:13; 38:41; Pss 5:3; 18:7, 42; 22:25; 28:2; 30:3; 31:23; 88:14; 119:147; Isa 58:9; Lam 3:8; Jon 2:3; Hab 1:2).

³ tn The verb שָׂתַם (satam) is a hapax legomenon (term that appears in the Hebrew scriptures only once) that means “to stop up” or “shut out.” It functions as an idiom here, meaning “he has shut his ears to my prayer” (BDB 979 s.v.).

NET Notes: Lam 3:9

¹ tn The verb גָּדַר (garad) has a two-fold range of meanings: (1) “to build up a wall” with stones, and (2) “to block a road” with a wall of stones. The collocated terms דְּרָכַי (dÿrakhay, “my roads”) in 3:9 clearly indicate that the second category of meaning is in view.

² tn Heb “my roads.”

³ tn Heb “he had made my paths crooked.” The implication is that the paths by which one might escape cannot be traversed.

NET Notes: Lam 3:10

¹ tn Heb “he is to me [like] a bear lying in wait.”

² tc The Kethib is written אַרְיֵה (’aryeh, “lion”), while the Qere is אֲרִי (’ari, “lion”), simply a short spelling of the same term (BDB 71 s.v. אַרְיֵה).

³ tn Heb “a lion in hiding places.”

NET Notes: Lam 3:11

¹ tn Or “he made my paths deviate.”

² tn “Since the Heb. וַיְפַשְּׁחֵנִי (vaypashÿkheni) occurs only here, and the translation relies on the Syriac and the Targum, it is not certain that the image of God as a predatory animal continues into this verse especially since [the beginning of the verse] is also of uncertain meaning” (D. R. Hillers, Lamentations [AB], 54).

NET Notes: Lam 3:12

¹ tn Heb “bent.”

² tn Heb “and set me as the target.”

NET Notes: Lam 3:13

¹ tn The Hiphil stem of בוֹא (bo’, lit., “cause to come in”) here means “to shoot” arrows.

² tn Heb “sons of his quiver.” This idiom refers to arrows (BDB 121 s.v. בֵּן 6). The term “son” (בֵּן, ben) is often used idiomatically with a following genitive, e.g., “son of flame” = sparks (Job 5:7), “son of a constellation” = stars (Job 38:22), “son of a bow” = arrows (Job 41:2), “son of a quiver” = arrows (Lam 3:13), “son of threshing-floor” = corn (Isa 21:10).

³ tn Heb “my kidneys.” In Hebrew anthropology, the kidneys are often portrayed as the most sensitive and vital part of man. Poetic texts sometimes portray a person fatally wounded, being shot by the Lord’s arrows in the kidneys (Job 16:13; here in Lam 3:13). The equivalent English idiomatic counterpart is the heart, which is employed in the present translation.

NET Notes: Lam 3:14

¹ tc The MT reads עַמִּי (’ammi, “my people”). Many medieval Hebrew mss read עַמִּים (’ammim, “peoples”), as reflected also in Syriac Peshitta. The internal evidence (contextual congruence) favors the variant עַמִּים (’ammim, “peoples”).

² tn The noun נְגִינָה (nÿginah) is a musical term: (1) “music” played on strings (Isa 38:20; Lam 5:14), (2) a technical musical term (Pss 4:1; 6:1; 54:1; 55:1; 67:1; 76:1; Hab 3:19) and (3) “mocking song” (Pss 69:13; 77:7; Job 30:9; Lam 3:14). The parallelism with שׂחוֹק “laughingstock” indicates that the latter category of meaning is in view.

³ tn Heb “all of the day.” The idiom כָּל־הַיּוֹם (kol-hayyom, “all day”) means “continually” (Gen 6:5; Deut 28:32; 33:12; Pss 25:5; 32:3; 35:28; 37:26; 38:7, 13; 42:4, 11; 44:9, 16, 23; 52:3; 56:2, 3, 6; 71:8, 15, 24; 72:15; 73:14; 74:22; 86:3; 88:18; 89:17; 102:9; 119:97; Prov 21:26; 23:17; Isa 28:24; 51:13; 52:5; 65:2, 5; Jer 20:7, 8; Lam 1:13; 3:3, 62; Hos 12:2).

NET Notes: Lam 3:15

¹ tn Heb “wormwood” or “bitterness” (BDB 542 s.v. לַעֲנָה; HALOT 533 s.v. לַעֲנָה).

NET Notes: Lam 3:16

¹ tn Heb “crushed.”

² tn The Hiphil stem of כָּפַשׁ (kafash) means “to tread down” or “make someone cower.” It is rendered variously: “trampled me in the dust” (NIV), “covered me with ashes” (KJV, NKJV), “ground me into the dust” (NJPS), “made me cower in ashes” (RSV, NRSV), “rubbed my face in the ground” (TEV) and “rubbed me in the dirt” (CEV).

NET Notes: Lam 3:17

¹ tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ).

² tc The MT reads וַתִּזְנַח (vattiznakh), vav (ו) consecutive + Qal preterite 3rd person feminine singular from זָנַח (zanakh, “to reject”), resulting in the awkward phrase “my soul rejected from peace.” The LXX καὶ ἀπώσατο (kai apwsato) reflects a Vorlage of וַיִּזְנַח (vayyiznakh), vav (ו) consecutive + Qal preterite 3rd person masculine singular from זָנַח (zanakh): “He deprives my soul of peace.” Latin Vulgate repulsa est reflects a Vorlage of וַתִּזָּנַח (vattizzanakh), vav (ו) consecutive + Niphal preterite 3rd person feminine singular from זָנַח (zanakh): “My soul is excluded from peace.” The MT best explains the origin of the LXX and Vulgate readings. The מ (mem) beginning the next word may have been an enclitic on the verb rather than a preposition on the noun. This would be the only Qal occurrence of זָנַח (zanakh) used with the preposition מִן (min). Placing the מ (mem) on the noun would have created the confusion leading to the changes made by the LXX and Vulgate. HALOT 276 s.v. II זנח attempts to deal with the problem lexically by positing a meaning “to exclude from” for זָנַח (zanakh) plus מִן (min), but also allows that the Niphal may be the correct reading.

³ tn Heb “from peace.” H. Hummel suggests that שָׁלוֹם (shalom) is the object and the מ (mem) is not the preposition מִן (min), but an enclitic on the verb (“Enclitic Mem in Early Northwest Semitic, Especially in Hebrew” JBL 76 [1957]: 105). שָׁלוֹם (shalom) has a wide range of meaning. The connotation is that there is no peace within; the speaker is too troubled for any calm to take hold.

⁴ tn Heb “goodness.”

NET Notes: Lam 3:18

¹ tn Heb “and my hope from the Lord.” The hope is for deliverance. The words, “I have lost all…” have been supplied in the translation in order to clarify the Hebrew idiom for the English reader.

NET Notes: Lam 3:19

¹ tc The LXX records ἐμνήσθην (emnhsqhn, “I remembered”) which may reflect a first singular form זָכַרְתִּי (zakharti) whereas the MT preserves the form זְכָר (zÿkhor) which may be Qal imperative 2nd person masculine singular (“Remember!”) or infinitive construct (“To remember…”). A 2nd person masculine singular imperative would most likely address God. In the next verse נַפְשִׁי (nafshi, “my soul”) is the subject of זְכָר (zÿkhor). If נַפְשִׁי (nafshi) is also the subject here one would expect a 2fs Imperative זִכְרִי (zikhri) a form that stands in the middle of the MT’s זְכָר (zÿkhor) and the presumed זָכַרְתִּי (zakharti) read by the LXX. English versions are split between the options: “To recall” (NJPS), “Remember!” (RSV, NRSV, NASB), “Remembering” (KJV, NKJV), “I remember” (NIV).

tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events, it can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5).

² tn The two nouns עָנְיִי וּמְרוּדִי (’onyi umÿrudi, lit., “my poverty and my homelessness”) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: “my impoverished homelessness” or “homeless poor” (GKC 397-98 §124.e). The nearly identical phrase is used in Lam 1:7 and Isa 58:7 (see GKC 226 §83.c), suggesting this was a Hebrew idiom. Jerusalem’s inhabitants were impoverished and homeless.

³ tn Heb “wormwood and gall.” The two nouns joined by ו (vav), לַעֲנָה וָרֹאשׁ (la’ana varo’sh, “wormwood and bitterness”) form a nominal hendiadys. The first retains its full verbal sense and the second functions adjectivally: “bitter poison.”

NET Notes: Lam 3:20

¹ tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, marked by the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”).

tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ). The verb תִּזְכּוֹר (tizkor) is Qal imperfect 3rd person feminine singular and the subject is נַפְשִׁי (nafshi, “my soul”), though the term does not appear until the end of the verse functioning as the subject of both verbs. Due to the synecdoche, the line is translated as though the verb were 1st person common singular.

² tn The infinitive absolute followed by an imperfect of the same root is an emphatic rhetorical statement: זָכוֹר תִּזְכּוֹר (zakhor tizkor, “continually think”). Although the basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 I זכר), here it refers to consideration of a present situation: “to consider, think about” something present (BDB 270 s.v. זָכַר 5). The referent of the 3rd person feminine singular form of תִּזְכּוֹר (tizkor) is the feminine singular noun נַפְשִׁי (nafshi, “my soul”).

³ tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, included in some lists of the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”).

tn Heb “my soul…” or “your soul…” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ). Likewise, נַפְשֶׁךָ (nafshekha, “your soul”) is also a synecdoche of part (= your soul) for the whole person (= you).

⁴ tc The MT preserves the Kethib וְתָשִׁיחַ (vÿtashiakh), Qal imperfect 3rd person feminine singular from II שׁוּחַ (shuakh) + vav (ו) consecutive, while the Qere reads וְתָשׁוֹחַ (vÿtashoakh), Hiphil imperfect 3rd person feminine singular from II שׁוּחַ (shuakh) + vav (ו) consecutive. According to D. R. Hillers (Lamentations [AB], 56), the Kethib implies a Hiphil of שׁוּחַ (shuakh) which is unclear due to a lack of parallels, and reads the Qere as from the root שָׁחַח (shakhakh) which has close parallels in Ps 42:6, 7, 11; 43:5. The conjectured meaning for שׁוּחַ (shuakh) in BDB 1005 s.v שׁוּחַ is that of שָׁחַח (shakhakh). HALOT 1438-39 s.v. שׁוח reads the root as שָׁחַח (shakhakh) but the form as Qal.

tn Heb “and my soul sinks down within me.” The verb II שׁוּחַ (shuakh, “to sink down”) is used here in a figurative sense, meaning “to be depressed.”

NET Notes: Lam 3:21

¹ tn Heb “I cause to return.”

² tn Heb “to my heart.” The noun לֵבָב (levav, “heart”) has a broad range of meanings, including its use as a metonymy of association, standing for thoughts and thinking = “mind” (e.g., Deut 32:46; 1 Chr 29:18; Job 17:11; Ps 73:7; Isa 10:7; Hag 1:5, 7; 2:15, 18; Zech 7:10; 8:17).

NET Notes: Lam 3:22

¹ tn It is difficult to capture the nuances of the Hebrew word חֶסֶד (khesed). When used of the Lord it is often connected to his covenant loyalty. This is the only occasion when the plural form of חֶסֶד (khesed) precedes the plural form of רַחֲמִים (rakhamim, “mercy, compassion”). The plural forms, as with this one, tend to be in late texts. The plural may indicate several concrete expressions of God’s kindnesses or may indicate the abstract concept of his kindness.

² tc The MT reads תָמְנוּ (tamnu) “indeed we are [not] cut off,” Qal perfect 1st person common plural from תָּמַם (tamam, “be finished”): “[Because of] the kindnesses of the Lord, we are not cut off.” However, the ancient versions (LXX, Syriac Peshitta, Aramaic Targum) and many medieval Hebrew mss preserve the alternate reading תָּמּוּ (tammu), Qal perfect 3rd person common plural from תָּמַם (tamam, “to be finished”): “The kindnesses of the Lord never cease.” The external evidence favors the alternate reading. The internal evidence supports this as well, as the parallel B-line suggests: “his compassions never come to an end.” Several English versions follow the MT: “It is of the Lord’s mercies that we are not consumed” (KJV, NKJV), “Because of the Lord’s great love we are not consumed” (NIV). Other English versions follow the alternate textual tradition: “The steadfast love of the Lord never ceases” (RSV, NRSV), “The Lord’s lovingkindnesses indeed never cease” (NASB), “The kindness of the Lord has not ended” (NJPS) and “The Lord’s unfailing love still continues” (TEV).

³ tn The plural form of רַחֲמִים (rakhamim) may denote the abstract concept of mercy, several concrete expressions of mercy, or the plural of intensity: “great compassion.” See IBHS 122 §7.4.3a.

NET Notes: Lam 3:23

¹ tn Heb “they are new.”

² tn The adjective רַב (rav) has a broad range of meanings: (1) quantitative: “much, numerous, many (with plurals), abundant, enough, exceedingly” and (2) less often in a qualitative sense: “great” (a) of space and location, (b) “strong” as opposed to “weak” and (c) “major.” The traditional translation, “great is thy faithfulness,” is less likely than the quantitative sense: “your faithfulness is abundant” [or, “plentiful”]. NJPS is on target in its translation: “Ample is your grace!”

NET Notes: Lam 3:24

¹ tn Heb “My soul said…” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= I ).

NET Notes: Lam 3:25

¹ tn Heb “wait for him”

² tn Heb “to the soul…” The term נֶפֶשׁ (nefesh, “soul”) is a synecdoche of part (= “the soul who seeks him”) for the whole person (= “the person who seeks him”).

NET Notes: Lam 3:26

¹ tn Heb “waiting and silently.” The two adjectives וְיָחִיל וְדוּמָם (vÿyakhil vÿdumam, “waiting and silently”) form a hendiadys: The first functions verbally and the second functions adverbially: “to wait silently.” The adjective דוּמָם (dumam, “silently”) also functions as a metonymy of association, standing for patience or rest (HALOT 217 s.v.). This metonymical nuance is captured well in less literal English versions: “wait in patience” (TEV) and “wait patiently” (CEV, NJPS). The more literal English versions do not express the metonymy as well: “quietly wait” (KJV, NKJV, ASV), “waits silently” (NASB), “wait quietly” (RSV, NRSV, NIV).

² tn Heb “deliverance of the Lord.” In the genitive-construct, the genitive יהוה (YHWH, “the Lord”) denotes source, that is, he is the source of the deliverance: “deliverance from the Lord.”

NET Notes: Lam 3:27

¹ tn See note at 3:1 on the Hebrew term for “man” here.

² tn Heb “that he bear.”

³ sn Jeremiah is referring to the painful humiliation of subjugation to the Babylonians, particularly to the exile of the populace of Jerusalem. The Babylonians and Assyrians frequently used the phrase “bear the yoke” as a metaphor: their subjects were made as subservient to them as yoked oxen were to their masters. Because the Babylonian exile would last for seventy years, only those who were in their youth when Jerusalem fell would have any hope of living until the return of the remnant. For the middle-aged and elderly, the yoke of exile would be insufferable; but those who bore this “yoke” in their youth would have hope.

⁴ tn Heb “in his youth.” The preposition ב (bet) functions in a temporal sense: “when.”

NET Notes: Lam 3:28

¹ tn Heb “him.” The speaking voice in this chapter continues to be that of the גֶּבֶר (gever, “man”). The image of female Jerusalem in chs. 1-2 was fluid, being able to refer to the city or its inhabitants, both female and male. So too the “defeated soldier” or “everyman” (see note at 3:1 on “man”) is fluid and can represent any member of the Jewish community, male and female. This line especially has a proverbial character which can be extended to any person, hence the translation. But masculine pronouns are otherwise maintained reflecting the Hebrew grammatical system and the speaking voice of the poem.

² tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

³ tn Heb “has laid it on him.” The verb נָטַל (natal) is used 4 times in Biblical Hebrew; the related noun refers to heaviness or a burden. The entry of BDB 642 s.v. is outdated while HALOT 694 s.v. נטל is acceptable for the Qal. See D. R. Hillers, Lamentations (AB), 57. Hillers’ suggestion of a stative meaning for the Qal is followed here, though based on 2 Sam 24:12 “impose” is also possible.

NET Notes: Lam 3:29

¹ tn Heb “Let him put his mouth in the dust.”

NET Notes: Lam 3:30

¹ tn Heb “to the smiter.”

NET Notes: Lam 3:31

¹ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

² tn The verse is unusually short and something unrecoverable may be missing.

NET Notes: Lam 3:32

¹ tn Heb “Although he has caused grief.” The word “us” is added in the translation.

² tn Heb “He will have compassion.” The words “on us” are added in the translation.

³ tc The Kethib preserves the singular form חַסְדּוֹ (khasdo, “his kindness”), also reflected in the LXX and Aramaic Targum. The Qere reads the plural form חֲסָדָיו (khasadayv, “his kindnesses”) which is reflected in the Latin Vulgate.

NET Notes: Lam 3:33

¹ tn Heb “he does not afflict from his heart.” The term לֵבָב (levav, “heart”) preceded by the preposition מִן (min) most often describes one’s initiative or motivation, e.g. “of one’s own accord” (Num. 16:28; 24:13; Deut. 4:9; 1Kings 12:33; Neh. 6:8; Job 8:10; Is. 59:13; Ezek. 13:2, 17). It is not God’s internal motivation to bring calamity and trouble upon people.

² tn Heb “sons of men.”

NET Notes: Lam 3:34

¹ tn Heb “prisoners of earth/land.” The term ארצ may refer to (1) the earth or (2) a country or (3) the promised land in particular (as well as other referents). “Earth” is chosen here since the context presents God’s general principles in dealing with humanity. Given the historical circumstances, however, prisoners from the land of Israel are certainly in the background.

NET Notes: Lam 3:35

¹ tn The speaking voice is still that of the גֶּבֶר (gever, “man”), but the context and line are more universal in character.

² tn Heb “to turn away a man’s justice,” that is, the justice or equitable judgment he would receive. See the previous note regarding the “man.”

NET Notes: Lam 3:36

¹ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

² tn Heb “the Lord does not see.” The verb רָאָה (ra’ah, “to see”) is here used in reference to mental observation and approval: “to gaze at” with joy and pleasure (e.g., 2 Kgs 10:16; Mic 7:9; Jer 29:32; Isa 52:8; Job 20:17; 33:28; Pss 54:9; 106:5; 128:5; Son 3:11; 6:11; Eccl 2:1). If the line is parallel to the end of v. 35 then a circumstantial clause “the Lord not seeing” would be appropriate. The infinitives in 34-36 would then depend on the verbs in v. 33; see D. R. Hillers, Lamentations (AB), 71.

Geneva Bible: Lam 3:1

I [am] the man [that] hath seen ^{( a )} affliction by the rod of his wrath.

^{( a )} The prophet complains of the punishments and afflictions that he endured by the false prophets and hypocrites when he declared the destruction of Jerusalem, as in (Jer 20:1-2).

Geneva Bible: Lam 3:5

He hath ^{( b )} built against me, and surrounded [me] with gall and labour.

^{( b )} He speaks this as one that felt God's heavy judgment, which he greatly feared, and therefore sets them out with this diversity of words.

Geneva Bible: Lam 3:8

Also when I cry and shout, he shutteth out my ^{( c )} prayer.

^{( c )} This is a great temptation for the godly when they do not see the fruit of their prayers and causes them to think that they are not heard, which thing God uses so that they might pray more earnestly and often.

Geneva Bible: Lam 3:9

He hath ^{( d )} inclosed my ways with hewn stone, he hath made my paths crooked.

^{( d )} And keeps me in hold as a prisoner.

Geneva Bible: Lam 3:10

^{( e )} He [was] to me [as] a bear lying in wait, [and as] a lion in secret places.

^{( e )} He has no pity on me.

Geneva Bible: Lam 3:15

He hath filled me with bitterness, he hath made me drunk with ^{( f )} wormwood.

^{( f )} With great anguish and sorrow he has made me lose my sense.

Geneva Bible: Lam 3:18

And I said, My strength and my ^{( g )} hope hath perished from the LORD:

^{( g )} Thus with pain he was driven to and fro between hope and despair, as the godly often are, yet in the end the spirit gets the victory.

Geneva Bible: Lam 3:20

My soul hath [them] still in remembrance, and is humbled ^{( h )} in me.

^{( h )} He shows that God thus uses to exercise his, to the intent that by this they may know themselves, and feel his mercies.

Geneva Bible: Lam 3:22

[It is of] the LORD'S ^{( i )} mercies that we are not consumed, because his compassions fail not.

^{( i )} Considering the wickedness of man it is a marvel that any remains alive: but only that God for his own mercies sake and for his promise will ever have his Church remain, though they are never so few in number, (Isa 1:9).

Geneva Bible: Lam 3:23

[They are] new ^{( k )} every morning: great [is] thy faithfulness.

^{( k )} We feel your benefits daily.

Geneva Bible: Lam 3:24

The LORD [is] my ^{( l )} portion, saith my soul; therefore will I hope in him.

^{( l )} The godly put their whole confidence in God, and therefore look for no other inheritance, as (Psa 16:5).

Geneva Bible: Lam 3:27

[It is] good for a man that he should bear the yoke in his ^{( m )} youth.

^{( m )} He shows that we can never begin too soon to be exercised under the cross, that when the afflictions grow greater, our patience also by experience may be stronger.

Geneva Bible: Lam 3:28

He sitteth alone ^{( n )} and keepeth silence, because he hath borne [it] upon him.

^{( n )} He murmurs not against God, but is patient.

Geneva Bible: Lam 3:29

He putteth his ^{( o )} mouth in the dust; if there may be hope.

^{( o )} He humbles himself as they who fall down with their face to the ground, and so with patience waits for comfort.

Geneva Bible: Lam 3:33

For he doth not ^{( p )} afflict willingly nor grieve the children of men.

^{( p )} He takes no pleasure in it, but does it of necessity for our amendment, when he permits the wicked to oppress the poor.

Geneva Bible: Lam 3:36

To subvert a man in his cause, the Lord ^{( q )} approveth not.

^{( q )} He does not delight in it.

Commentary -- Verse Range Notes

TSK Synopsis: Lam 3:1-66

1 The prophet bewails his own calamities.

22 By the mercies of God, he nourishes his hope.

37 He acknowledges God's justice.

55 He prays for deliverance,

64 and vengeance on his enemies.

MHCC: Lam 3:1-20

The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.

MHCC: Lam 3:21-36

Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.

Matthew Henry: Lam 3:1-20

The title of the 102nd Psalm might very fitly be prefixed to this chapter - The prayer of the afflicted, when he is overwhelmed, and pours out his complaint before the Lord; for it is very feelingly and fluently that the complaint is here poured out. Let us observe the particulars of it. The prophet complains, 1. That God is angry. This gives both birth and bitterness to the affliction (Lam 3:1): I am the man, the remarkable man, that has seen affliction, and has felt it sensibly, by the rod of his wrath. Note, God is sometimes angry with his own people; yet it is to be complained of, not as a sword to cut off, by only as a rod to correct; it is to them the rod of his wrath, a chastening which, though grievous for the present, will in the issue be advantageous. By this rod we must expect to see affliction, and, if we be made to see more than ordinary affliction by that rod, we must not quarrel, for we are sure that the anger is just and affliction mild and mixed with mercy. 2. That he is at a loss and altogether in the dark. Darkness is put for great trouble and perplexity, the want both of comfort and of direction; this was the case of the complainant (Lam 3:2): " He has led me by his providence, and an unaccountable chain of events, into darkness and not into light, the darkness I feared and not into the light I hoped for."And (Lam 3:6), He has set me in dark places, dark as the grave, like those that are dead of old, that are quite forgotten, nobody knows who or what they were. Note, The Israel of God, though children of light, sometimes walk in darkness. 3. That God appears against him as an enemy, as a professed enemy. God had been for him, but no " Surely against me is he turned (Lam 3:3), as far as I can discern; for his hand is turned against me all the day. I am chastened every morning, "Psa 73:14. And, when God's hand is continually turned against us, we are tempted to think that his heart is turned against us too. God had said once (Hos 5:14), I will be as a lion to the house of Judah, and now he has made his word good (Lam 3:10): " He was unto me as a bear lying in wait, surprising me with his judgments, and as a lion in secret places; so that which way soever I went I was in continual fear of being set upon and could never think myself safe."Do men shoot at those thy are enemies to? He has bent his bow, the bow that was ordained against the church's prosecutors, that is bent against her sons, Lam 3:12. He has set me as a mark for his arrow, which he aims at, and will be sure to hit, and then the arrows of his quiver enter into my reins, give me a mortal wound, an inward wound, Lam 3:13. Note, God has many arrows in his quiver, and they fly swiftly and pierce deeply. 4. That he is as one sorely afflicted both in body and mind. The Jewish state may now be fitly compared to a man wrinkled with age, for which there is no remedy (Lam 3:4): " My flesh and my skin has he made old; they are wasted and withered, and I look like one that is ready to drop into the grave; nay, he has broken my bones, and so disabled me to help myself, Lam 3:15. He has filled me with bitterness, a bitter sense of his calamities."God has access to the spirit, and can so embitter that as thereby to embitter all the enjoyments; as, when the stomach is foul, whatever is eaten sours in it: " He has made me drunk with wormwood, so intoxicated me with the sense of my afflictions that I know not what to say or do. He has mingled gravel with my bread, so that my teeth are broken with it (Lam 3:16) and what I eat is neither pleasant nor nourishing. He has covered me with ashes, as mourners used to be, or (as some read it) he has fed me with ashes. I have eaten ashes like bread, "Psa 102:9. 5. That he is not able to discern any way of escape or deliverance (Lam 3:5): " He has built against me, as forts and batteries are built against a besieged city. Where there was a way open it is now quite made up: He has compassed me on ever side with gall and travel; I vex, and fret, and tire myself, to find a way of escape, but can find none, Lam 3:7. He has hedged me about, that I cannot get out. "When Jerusalem was besieged it was said to be compassed in on every side, Luk 19:43. "I am chained; and as some notorious malefactors are double-fettered, and loaded with irons, so he has made my chain heavy. He has also (Lam 3:9) enclosed my ways with hewn stone, not only hedged up my way with thorns (Hos 2:6), but stopped it up with a stone wall, which cannot be broken through, so that my paths are made crooked; I traverse to and fro, to the right hand, to the left, to try to get forward, but am still turned back."It is just with God to make those who walk in the crooked paths of sin, crossing God's laws, walk in the crooked paths of affliction, crossing their designs and breaking their measures. So (Lam 3:11), " He has turned aside my ways; he has blasted all my counsels, ruined my projects, so that I am necessitated to yield to my own ruin. He has pulled me in pieces; he has torn and is gone away (Hos 5:14), and has made me desolate, has deprived me of all society and all comfort in my own soul."6. That God turns a deaf ear to his prayers (Lam 3:8): " When I cry and shout, as one in earnest, as one that would make him hear, yet he shuts out my prayer and will not suffer it to have access to him."God's ear is wont to be open to the prayers of his people, and his door of mercy to those that knock at it; but now both are shut, even to one that cries and shouts. Thus sometimes God seems to be angry even against the prayers of his people (Psa 80:4), and their case is deplorable indeed when they are denied not only the benefit of an answer, but the comfort of acceptance. 7. That his neighbours make a laughing matter of his troubles (Lam 3:14): I was a derision to all my people, to all the wicked among them, who made themselves an one another merry with the public judgments, and particularly the prophet Jeremiah's griefs. I am their song, their neginath , or hand-instrument of music, their tabret (Job 17:6), that they play upon, as Nero on his harp when Rome was on fire. 8. That he was ready to despair of relief and deliverance: "Thou hast not only taken peace from me, but hast removed my soul far off from peace (v. 17), so that it is not only not within reach, but no within view. I forget prosperity; it is so long since I had it, and so unlikely that I should ever recover it, that I have lost the idea of it. I have been so inured to sorrow and servitude that I know not what joy and liberty mean. I have even given up all for gone, concluding, My strength and my hope have perished from the Lord (Lam 3:18); I can no longer stay myself upon God as my support, for I do not find that he gives me encouragement to do so; nor can I look for his appearing in my behalf, so as to put an end to my troubles, for the case seems remediless, and even my God inexorable."Without doubt it was his infirmity to say this (Psa 77:10), for with God there is everlasting strength, and he is his people's never-failing hope, whatever they may think. 9. That grief returned upon every remembrance of his troubles, and his reflections were as melancholy as his prospects, Lam 3:19, Lam 3:20. Did he endeavour as Job did (Job 9:27), to forget his complaint? Alas! it was to no purpose; he remembers, upon all occasions, the affliction and the misery, the wormwood and the gall. Thus emphatically does he speak of his affliction, for thus did he think of it, thus heavily did it lie when he reviewed it! It was an affliction that was misery itself. My affliction and my transgression (so some read it), my trouble and my sin that brought it upon me; this was the wormwood and the gall in the affliction and the misery. It is sin that makes the cup of affliction a bitter cup. My soul has them still in remembrance. The captives in Babylon had all the miseries of the siege in their mind continually and the flames and ruins of Jerusalem still before their eyes, and wept when they remembered Zion; nay, they could never forget Jerusalem, Psa 137:1, Psa 137:5. My soul, having them in remembrance, is humbled in me, not only oppressed with a sense of the trouble, but in bitterness for sin. Note, It becomes us to have humble hearts under humbling providences, and to renew our penitent humiliations for sin upon every remembrance of our afflictions and miseries. Thus we may get good by former corrections and prevent further.

Matthew Henry: Lam 3:21-36

Here the clouds begin to disperse and the sky to clear up; the complaint was very melancholy in the former part of the chapter, and yet here the tune is altered and the mourners in Zion begin to look a little pleasant. But for hope, the heart would break. To save the heart from being quite broken, here is something called to mind, which gives ground for hope (Lam 3:21), which refers to what comes after, not to what goes before. I make to return to my heart (so the margin words it); what we have had in our hearts, and have laid to our hearts, is sometimes as if it were quite lost and forgotten, till God by his grace make it return to our hearts, that it may be ready to us when we have occasion to use it. " I recall it to mind; therefore have I hope, and am kept from downright despair."Let us see what these things are which he calls to mind.

I. That, bad as things are, it is owing to the mercy of God that they are not worse. We are afflicted by the rod of his wrath, but it is of the lord's mercies that we are not consumed, Lam 3:22. When we are in distress we should, for the encouragement of our faith and hope, observe what makes for us as well as what makes against us. Things are bad but they might have been worse, and therefore there is hope that they may be better. Observe here, 1. The streams of mercy acknowledged: We are not consumed. Note, The church of God is like Moses's bush, burning, yet not consumed; whatever hardships it has met with, or may meet with, it shall have a being in the world to the end of time. It is persecuted of men, but not forsaken of God, and therefore, though it is cast down, it is not destroyed (2Co 4:9), corrected, yet not consumed, refined in the furnace as silver, but not consumed as dross. 2. These streams followed up to the fountain: It is of the Lord's mercies. here are mercies in the plural number, denoting the abundance and variety of those mercies. God is an inexhaustible fountain of mercy, the Father of mercies. Note, We all owe it to the sparing mercy of God that we are not consumed. Others have been consumed round about us, and we ourselves have been in the consuming, and yet we are not consumed; we are out of the grave; we are out of hell. Had we been dealt with according to our sins, we should have been consumed long ago; but we have been dealt with according to God's mercies, and we are bound to acknowledge it to his praise.

II. That even in the depth of their affliction they still have experience of the tenderness of the divine pity and the truth of the divine promise. They had several times complained that God had not pitied (Lam 2:17, Lam 2:21), but here they correct themselves, and own, 1. That God's compassions fail not; they do not really fail, no, not even when in anger he seems to have shut up his tender mercies. These rivers of mercy run fully and constantly, but never run dry. No; they are new every morning; every morning we have fresh instances of God's compassion towards us; he visits us with them every morning (Job 7:18); every morning does he bring his judgment to light, Zep 3:5. When our comforts fail, yet God's compassions do not. 2. That great is his faithfulness. Though the covenant seemed to be broken, they owned that it still continued in full force; and, though Jerusalem be in ruins, the truth of the Lord endures for ever. Note, Whatever hard things we suffer, we must never entertain any hard thoughts of God, but must still be ready to own that he is both kind and faithful.

III. That God is, and ever will be, the all-sufficient happiness of his people, and they have chosen him and depend upon him to be such (Lam 3:24): The Lord is my portion, saith my soul; that is, 1. "When I have lost all I have in the world, liberty, and livelihood, and almost life itself, yet I have not lost my interest in God."Portions on earth are perishing things, but God is portion for ever. 2. "While I have an interest in God, therein I have enough; I have that which is sufficient to counterbalance all my troubles and make up all my losses."Whatever we are robbed of our portion is safe. 3. "This is that which I depend upon and rest satisfied with: Therefore will I hope in him. I will stay myself upon him, and encourage myself in him, when all other supports and encouragements fail me."Note, It is our duty to make God the portion of our souls, and then to make use of him as our portion and to take the comfort of it in the midst of our lamentations.

IV. That those who deal with God will find it is not in vain to trust in him; for, 1. He is good to those who do so, Lam 3:25. He is good to all; his tender mercies are over all his works; all his creatures taste of his goodness. But he is in a particular manner good to those that wait for him, to the soul that seeks him. Note, While trouble is prolonged, and deliverance is deferred, we must patiently wait for God and his gracious returns to us. While we wait for him by faith, we must seek him by prayer: our souls must seek him, else we do not seek so as to find. Our seeking will help to keep up our waiting. And to those who thus wait and seek God will be gracious; he will show them his marvellous lovingkindness. 2. Those that do so will find it good for them (Lam 3:26): It is good (it is our duty, and will be our unspeakable comfort and satisfaction) to hope and quietly to wait for the salvation of the Lord, to hope that it will come, thought eh difficulties that lie in the way of it seem insupportable, to wait till it does come, though it be long delayed, and while we wait to be quiet and silent, not quarrelling with God nor making ourselves uneasy, but acquiescing in the divine disposals. Father, thy will be done. If we call this to mind, we may have hope that all will end well at last.

V. That afflictions are really good for us, and, if we bear them aright, will work very much for our good. it is not only good to hope and wait for the salvation, but it is good to be under the trouble in the mean time (Lam 3:27): It is good for a man that he bear the yoke in his youth. Many of the young men were carried into captivity. To make them easy in it, he tells them that it was good for them to bear the yoke of that captivity, and they would find it so if they would but accommodate themselves to their condition, and labour to answer God's ends in laying that heavy yoke upon them. It is very applicable to the yoke of God's commands. it is good for young people to take that yoke upon them in their youth; we cannot begin too soon to be religious. it will make our duty the more acceptable to God, and easy to ourselves, if we engage in it when we are young. But here it seems to be meant of the yoke of affliction. Many have found it good to bear this in youth; it has made those humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly, and as a bullock unaccustomed to the yoke. But when do we bear the yoke so that it is really good for us to bear it in our youth? He answers in the following verses, 1. When we are sedate and quiet under our afflictions, when we sit alone and keep silence, do not run to and fro into all companies with our complaints, aggravating our calamities, and quarrelling with the disposals of Providence concerning us, but retire into privacy, that we may in a day of adversity consider, sit alone, that we may converse with God and commune with our own hearts, silencing all discontented distrustful thoughts, and laying our hand upon our mouth, as Aaron, who, under a very severe trial, held his peace. We must keep silence under the yoke as those that have borne it upon us, not wilfully pulled it upon our own necks, but patiently submitted to it when God laid it upon us. When those who are afflicted in their youth accommodate themselves to their afflictions, fit their necks to the yoke and study to answer God's end in afflicting them, then they will find it good for them to bear it, for it yields the peaceable fruit of righteousness to those who are thus exercised thereby. 2. When we are humble and patient under our affliction. He gets good by the yoke who puts his mouth in the dust, not only lays his hand upon his mouth, in token of submission to the will of God in the affliction, but puts it in the dust, in token of sorrow, and shame, and self-loathing, at the remembrance of sin, and as one perfectly reduced and reclaimed, and brought as those that are vanquished to lick the dust, Psa 72:9. And we must thus humble ourselves, if so be there may be hope, or (as it is in the original) peradventure there is hope. If there be any way to acquire and secure a good hope under our afflictions, it is this way, and yet we must be very modest in our expectations of it, must look for it with an it may be, as those who own ourselves utterly unworthy of it. Note, Those who are truly humbled for sin will be glad to obtain a good hope, through grace, upon any terms, though they put their mouth in the dust for it; and those who would have hope must do so, and ascribe it to free grace if they have any encouragements, which may keep their hearts from sinking into the dust when they put their mouth there. 3. When we are meek and mild towards those who are the instruments of our trouble, and are of a forgiving spirit, Lam 3:30. He gets good by the yoke who gives his cheek to him that smites him, and rather turns the other cheek (Mat 5:39) than returns the second blow. Our Lord Jesus has left us an example of this, for he gave his back to the smiter, Isa 50:6. he who can bear contempt and reproach, and not render railing for railing, and bitterness for bitterness, who, when he is filled full with reproach, keeps it to himself, and does not retort it and empty it again upon those who filled him with it, but pours it out before the Lord (as those did, Psa 123:4, whose souls were exceedingly filled with the contempt of the proud ), he shall find that it is good to bear the yoke, that it shall turn to his spiritual advantage. The sum is, If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed.

VI. That God will graciously return to his people with seasonable comforts according to the time that he has afflicted them, Lam 3:31, Lam 3:32. Therefore the sufferer is thus penitent, thus patient, because he believes that God is gracious and merciful, which is the great inducement both to evangelical repentance and to Christian patience. We may bear ourselves up with this, 1. That, when we are cast down, yet we are not cast off; the father's correcting his son is not a disinheriting of him. 2. That though we may seem to be cast off for a time, while sensible comforts are suspended and desired salvations deferred, yet we are not really cast off, because not cast off for ever; the controversy with us shall not be perpetual. 3. That, whatever sorrow we are in, it is what God has allotted us, and his hand is in it. It is he that causes grief, and therefore we may be assured it is ordered wisely and graciously; and it is but for a season, and when need is, that we are in heaviness, 1Pe 1:6. 4. That God has compassions and comforts in store even for those whom he has himself grieved. We must be far from thinking that, though God cause grief, the world will relieve and help us. No; the very same that caused the grief must bring in the favour, or we are undone. Una eademque manus vulnus opemque tulit - The same hand inflicted the wound and healed it. he has torn, and he will heal us, Hos 6:1. 5. That, when God returns to deal graciously with us, it will not be according to our merits, but according to his mercies, according to the multitude, the abundance, of his mercies. So unworthy we are that nothing but an abundant mercy will relieve us; and from that what may we not expect? And God's causing our grief ought to be no discouragement at all to those expectations.

VII. That, when God does cause grief, it is for wise and holy ends, and he takes not delight in our calamities, Lam 3:33. he does indeed afflict, and grieve the children of men; all their grievances and afflictions are from him. But he does not do it willingly, not from the heart; so the word is. 1. He never afflicts us but when we give him cause to do it. He does not dispense his frowns as he does his favours, ex mero motu - from his mere good pleasure. If he show us kindness, it is because so it seems good unto him; but, if he write bitter things against us, it is because we both deserve them and need them. 2. He does not afflict with pleasure. he delights not in the death of sinners, or the disquiet of saints, but punishes with a kind of reluctance. He comes out of his place to punish, for his place is the mercy-seat. He delights not in the misery of any of his creatures, but, as it respects his own people, he is so far from it that in all their afflictions he is afflicted and his soul is grieved for the misery of Israel. 3. He retains his kindness for his people even when he afflicts them. If he does not willingly grieve the children of men, much less his own children. However it be, yet God is good to them (Psa 73:1), and they may by faith see love in his heart even when they see frowns in his face and a rod in his hand.

VIII. That though he makes use of men as his hand, or rather instruments in his hand, for the correcting of his people, yet he is far from being pleased with the injustice of their proceedings and the wrong they do them, Lam 3:34-36. Though God serves his own purposes by the violence of wicked and unreasonable men, yet it does no therefore follow that he countenances that violence, as his oppressed people are sometimes tempted to think. Hab 1:13, Wherefore lookest thou upon those that deal treacherously? Two ways the people of God are injured and oppressed by their enemies, and the prophet here assures us that God does not approve of either of them: - 1. If men injure them by force of arms, God does not approve of that. he does not himself crush under his feet the prisoners of the earth, but he regards the cry of the prisoners; nor does he approve of men's doing it; nay, he is much displeased with it. It is barbarous to trample on those that are down, and to crush those that are bound and cannot help themselves. 2. If men injure them under colour of law, and in the pretended administration of justice, - if they turn aside the right of a man, so that he cannot discover what his rights are or cannot come at them, they are out of his reach, - if they subvert a man in his cause, and bring in a wrong verdict, or give a false judgment, let them know, (1.) That God sees them. It is before the face of the Most High (Lam 3:35); it is in his sight, under his eye, and is very displeasing to him. They cannot but know it is so, and therefore it is in defiance of him that they do it. he is the Most High, whose authority over them they contemn by abusing their authority over their subjects, not considering that he that is higher than the highest regardeth, Ecc 5:8. (2.) That God does not approve of them. More is implied than is expressed. The perverting of justice, and the subverting of the just, are a great affront to God; and, though he may make use of them for the correction of his people, yet he will sooner or later severely reckon with those that do thus. Note, However God may for a time suffer evil-doers to prosper, and serve his own purposes by them, yet he does not therefore approve of their evil doings. Far be it from God that he should do iniquity, or countenance those that do it.

Keil-Delitzsch: Lam 3:1-18

Lamentation over grievous sufferings. The author of these sufferings is not, indeed, expressly named in the whole section, but it is unmistakeably signified that God is meant; moreover, at the end of Lam 3:18 the name יהוה is mentioned. The view thus given of the sufferings shows, not merely that he who utters the complaint perceives in these sufferings a chastisement by God, but also that this chastisement has become for him a soul-struggle, in which he may not take the name of God into his mouth; and only after he has given vent in lamentations to the deep sorrow of his soul, does his spirit get peace to mention the name of the Lord, and make complaint to Him of his need. Nothing certain can be inferred from the lamentations themselves regarding the person who makes complaint. It does not follow from Lam 3:1-3 that he was burdened with sorrows more than every one else; nor from Lam 3:14 that he was a personage well known to all the people, so that one could recognise the prophet in him. As little are they sufferings which Jeremiah has endured alone, and for his own sake, but sufferings such as many godly people of his time have undergone and struggled through. Against the Jeremianic authorship of the poem, therefore, no argument can be drawn from the fact that the personality of him who utters the complaint is concealed.

Lam 3:1

In the complaint, "I am the man that saw (i.e., lived to see) misery," the misery is not specified; and we cannot, with Rosenmüller, refer עני (without the article) to the misery announced by the prophet long before. "The rod of His wrath," as in Pro 22:8, is the rod of God's anger; cf. Job 21:9; Job 9:34; Isa 10:5, etc. The suffix in עברתו is not to be referred, with Aben Ezra, to the enemy.

Lam 3:2

"Me hath He (God) led and brought through darkness ( חשׁך , local accus.), and not light," is a combination like that in Job 12:25 and Amo 5:18. The path of Jeremiah's life certainly lay through darkness, but was not wholly devoid of light, because God had promised him His protection for the discharge of his official functions. The complaint applies to all the godly, to whom, at the fall of Jerusalem, no light appeared to cheer the darkness of life's pathway.

Lam 3:3-5

"Only upon (against) me does He repeatedly turn His hand." ישׁוּב is subordinated to the idea of יהפך in an adverbial sense; cf. Gesenius, §142, 3, b . "His hand" is the smiting hand of God. אך , " only upon me," expresses the feeling which makes him on whom grievous sufferings have fallen to regard himself as one smitten in a special manner by God. "The whole day," i.e., continually; cf. Lam 1:13. - From Lam 3:4 onwards this divine chastisement is more minutely set forth under various figures, and first of all as a wasting away of the vital force. בּלּה means to wear out by rubbing, cause to fall away, from בּלה , to be worn out, which is applied to clothes, and then transferred to bodies, Job 13:28; Psa 49:15. "Flesh and skin" are the exterior and soft constituents of the body, while the bones are the firmer parts. Skin, flesh, and bones together, make up the substance of the human body. Pro 5:11 forms the foundation of the first clause. "He hath broken my bones" is a reminiscence from the lamentation of Hezekiah in Isa 38:13; cf. Psa 51:10; Job 30:17. The meaning is thus excellently given by Pareau: indicantur animi, fortius irae divinae malorumque sensu conquassati, angores . - The figure in Lam 3:5, "He builds round about and encircles me," is derived from the enclosing of a city by besieging it. עלי is to be repeated after wayaqeep. The besieging forces, which encompass him so that he cannot go out and in, are ראשׁ וּתלאה . That the former of these two words cannot mean κεφαλήν μου (lxx), is abundantly evident. ראשׁ or רושׁ is a plant with a very bitter taste, hence a poisonous plant; see on Jer 8:14. As in that passage מי ראשׁ , so here the simple ראשׁ is an emblem of bitter suffering. The combination with תּלאה , "toil," is remarkable, as a case in which a figurative is joined with a literal expression; this, however, does not justify the change of תּלאה into לענה (Castell, Schleussner, etc.). The combination is to be explained on the ground that ראשׁ had become so common a symbol of bitter suffering, that the figure was quite lost sight of behind the thing signified.

Lam 3:6

Lam 3:6 is a verbatim reminiscence from Psa 143:3 . מחשׁכּים is the darkness of the grave and of Sheol; cf. Psa 88:7. מתי עולם does not mean "the dead of antiquity" (Rosenmüller, Maurer, Ewald, Thenius, etc.), but, as in Psa 143:3, those eternally dead, who lie in the long night of death, from which there is no return into this life. In opposition to the explanation dudum mortui , Gerlach fittingly remarks, that "it makes no difference whether they have been dead long ago or only recently, inasmuch as those dead and buried a short time ago lie in darkness equally with those who have long been dead;" while it avails nothing to point to Psa 88:5-7, as Nägelsbach does, since the special subject there treated of is not those who have long been dead.

Lam 3:7

God has hedged him round like a prisoner, cut off all communication from without, so that he cannot escape, and He has loaded him with heavy chains. This figure is based on Job 19:8 and Hos 2:8. גּדר בּעדי , "He hath made an hedge round me," does not suggest prison walls, but merely seclusion within a confined space, where he is deprived of free exit. "I cannot go out," as in Psa 88:9. The seclusion is increased by fetters which are placed on the prisoner. נחשׁת , "brass," for fetters, as in German and English, "irons," for iron chains.

Lam 3:8

This distress presses upon him all the more heavily, because, in addition to this, the Lord does not listen to his prayer and cries, but has rather closed His ear; cf. Jer 7:16; Psa 18:42, etc. שׂתם for סתם (only written here with שׂ ), to stop the prayer; i.e., not to prevent the prayer from issuing out of the breast, to restrain supplication, but to prevent the prayer from reaching His ear; cf. Lam 3:44 and Pro 1:28.

Lam 3:9

In Lam 3:9, the idea of prevention from freedom of action is further carried out on a new side. "He hath walled in my paths with hewn stones." גּזית = גזית אבּני , 1 Kings 5:31, are hewn stones of considerable size, employed for making a very strong wall. The meaning is: He has raised up insurmountable obstacles in the pathway of my life. "My paths hath He turned," i.e., rendered such that I cannot walk in them. עוּה is to turn, in the sense of destroying, as in Isa 24:1, not contortas fecit (Michaelis, Rosenmüller, Kalkschmidt), nor per viam tortuosam ire cogor (Raschi); for the prophet does not mean to say (as Nägelsbach imagines), "that he has been compelled to walk in wrong and tortuous ways," but he means that God has rendered it impossible for him to proceed further in his path; cf. Job 30:13. But we are not in this to think of the levelling of a raised road, as Thenius does; for נתיבה does not mean a road formed by the deposition of rubbish, like a mound, but a footpath, formed by constant treading (Gerlach).

Lam 3:10-11

Not merely, however, has God cut off every way of escape for him who here utters the complaint, but He pursues him in every possible way, that He may utterly destroy him. On the figure of a bear lying in wait, cf. Hos 13:8; Amo 5:19. It is more usual to find enemies compared to lions in ambush; cf. Ps. 10:19; Psa 17:12. The last-named passage seems to have been present to the writer's mind. The prophets frequently compare enemies to lions, e.g., Jer 5:6; Jer 4:7; Jer 49:19; Jer 50:44. - In Lam 3:11 the figure of the lion is discontinued; for cowreer דּרכי cannot be said of a beast. The verb here is not to be derived from סרר , to be refractory, but is the Pilel of סוּר , to go aside, deviate, make to draw back. To "make ways turn aside" may signify to make a person lose the right road, but not to drag back from the road (Thenius); it rather means to mislead, or even facere ut deficiant viae , to take away the road, so that one cannot escape. פּשּׁח is ἅπ. λεγ. in Hebrew; in Aramean it means to cut or tear in pieces: cf. [the Targum on] 1Sa 15:33, "Samuel פּשּׁח Agag," hewed him in pieces; and on Psa 7:3, where the word is used for the Heb. פּרק , to tear in pieces (of a lion); here it signifies to tear away (limbs from the body, boughs from trees). This meaning is required by the context; for the following expression, שׂמני שׁומם , does not lead us to think of tearing in pieces, lacerating, but discerpere , plucking or pulling to pieces. For שׁומם , see on Lam 1:13, Lam 1:16.

Lam 3:12-13

"He hath bent His bow," as in Lam 2:4. The second member, "He hath made me the mark for His arrows," is taken almost verbatim from Job 16:12. The arrows are the ills and sorrows appointed by God; cf. Deu 32:23; Psa 38:3; Job 6:4.

Lam 3:14

"Abused in this way, he is the object of scoffing and mockery" (Gerlach). In the first clause, the complaint of Jeremiah in Jer 20:7 is reproduced. Rosenmüller, Ewald, and Thenius are inclined to take עמּי as an abbreviated form of the plur. עמּים , presuming that the subject of the complaint is the people of Israel. But in none of the three passages in which Ewald ( Gram . §177, a ), following the Masoretes, is ready to recognise such a plural-ending, does there seem any need or real foundation for the assumption. Besides this passage, the others are 2Sa 22:44 and Psa 144:2. In these last two cases עמּי gives a suitable enough meaning as a singular (see the expositions of these passages); and in this verse, as Gerlach has already remarked, against Rosenmüller, neither the conjoined כּל nor the plural suffix of נגינתם requires us to take עמּי as a plural, the former objection being removed on a comparison of Gen 41:10, and the latter when we consider the possibility of a constructio ad sensum in the case of the collective עם . But the assumption that here the people are speaking, or that the poet (prophet) is complaining of the sufferings of the people in their name, is opposed by the fact that הגּבר stands at the beginning of this lamentation, Lam 3:1. If, however, the prophet complained in the name of each individual among God's people, he could not set up כּל־עמּי in opposition to them, because by that very expression the scoffing is limited to the great body of the people. The Chaldee, accordingly, is substantially correct in its paraphrase, omnibus protervis populi mei (following Dan 11:14). But that the mass of the people were not subdued by suffering, and that there was a great number of those who would not recognise the chastening hand of God in the fall of the kingdom, and who scoffed at the warnings of the prophets, is evinced, not merely by the history of the period immediately after the destruction of Jerusalem (Jer. 41ff.), and by the conduct of Ishmael and his followers (Jer 41:2.), and of the insolent men who marched to Egypt in spite of Jeremiah's warning (Jer 43:2), but also by the spirit that prevailed among the exiles, and against which Ezekiel had to contend; cf. e.g., Eze 12:22. נגינתם is a reminiscence from Job 30:9; cf. Psa 69:13.

Lam 3:15-16

"He fills me with bitternesses" is a reminiscence from Job 9:18, only ממרורים being exchanged for מרורים . Of these two forms, the first occurs only in Job, l.c. ; the latter denotes, in Exo 12:8 and Num 9:11, "bitter herbs," but here "bitternesses." The reality (viz., bitter sorrow) is what Jeremiah threatens the people with in Jer 9:14; Jer 23:15. The figure employed in Lam 3:16 is still stronger. "He made my teeth be ground down on gravel." חצץ means a gravel stone, gravel, Pro 20:17. גּרס (which occurs only in Psa 119:20 as well as here, and is allied to גּרשׂ , from which comes גּרשׂ , something crushed, Lev 2:14, Lev 2:16) signifies to be ground down, and in Hiphil to grind down, not to cause to grind; hence בּחצץ cannot be taken as a second object, "He made my teeth grind gravel" (Ewald); but the words simply mean, "He ground my teeth on the gravel," i.e., He made them grind away on the gravel. As regards the application of the words, we cannot follow the older expositors in thinking of bread mixed with stones, but must view the giving of stones for bread as referring to cruel treatment. The lxx have rendered הכפּישׁני by ἐψώμισέν με σποδόν , the Vulgate by cibavit me cinere . This translation has not been lexically established, but is a mere conjecture from Psa 102:10. The ἁπ λεγ. ̔́̔̀נבך̓̀צ is allied with , כּבשׁ subigere , and means in Rabbinic, deprimere ; cf. Buxtorf, Lex. Rabb. s.v. Similarly, the Chaldee had previously explained the words to mean humiliavit ( ) כּנע me in cinere ; and Raschi, כפה inclinavit s. subegit me . Luther follows these in his rendering, "He rolls me in the ashes," which is a figure signifying the deepest disgrace and humiliation, or a hyperbolical expression for sprinkling with ashes (Eze 27:30), as a token of descent into the depths of sorrow.

Lam 3:17-18

In Lam 3:17 and Lam 3:18 the speaker, in his lamentation, gives expression to that disposition of his heart which has been produced by the misery that has befallen him to so fearful an extent. He has quite given up hopes of attaining safety and prosperity, and his hope in the Lord is gone. In Lam 3:17 it is a question whether תּזנח is second or third pers. of the imperf. Following the lxx, who give the rendering ἀπώσατο ἐξ εἰρήνης ψυχήν μου , Rosenmüller, Gesenius, De Wette, and Nägelsbach consider זנח transitive, as in Deu 2:7, and take תּזנח as of the second pers.: "Thou didst reject my soul (me) from peace." But to this view of the words there is the decided objection, that neither before nor after is there any direct address to Jahveh, and that the verbs which immediately follow stand in the first person, and succeed the first clause appropriately enough, provided we take נפשׁי as the subject to תּזנח (third pers.). זנח has both a transitive and an intransitive meaning in Kal; cf. Hos 8:3 (trans.) and Hos 8:5 (intrans.). Nägelsbach has no ground for casting doubt on the intrans. meaning in Hos 8:5. Moreover, the objection that the passage now before us is a quotation from Psa 88:15 (Nägelsbach) does not prove that תּזנח נפשׁי is to be taken in the same sense here as in that passage: "O Jahveh, Thou despisest my soul." By adding משּׁלום , Jeremiah has made an independent reproduction of that passage in the Psalms, if he had it before his mind. This addition does not permit of our attaching a transitive sense to תּזנח , for the verb means to despise, not to reject; hence we cannot render the words, "Thou didst reject my soul from peace." The meaning of the clause is not "my soul loathes prosperity," as it is rendered by Thenius, who further gives the sense as follows: "I had such a thorough disgust for life, that I had no longer the least desire for prosperity." As Gerlach has already remarked, this explanation neither harmonizes with the meaning of שׁלום , not with the expression of doubt in the following verse, which implies a very lively "sense of the prosperous;" moreover, it has no good lexical basis. The fundamental meaning of זנח is to stink, be rancid, from which comes the metaphorical one of instilling disgust, - not , feeling disgust (Hos 8:5), - and further, that of despising. The meaning "to instil disgust" does not suit this passage, but only that of being despised. "My soul is despised of prosperity," i.e., so that it shares not in prosperity; with this accords the intransitive use of the Hiphil הזניח with מן , 2Ch 11:14. The Vulgate, which does not catch the idea of זנח so exactly, renders the passage by expulsa est a pace anima mea . To this there are appropriately joined the words, "I have forgotten good" (good fortune), because I constantly experience nothing but misfortune; and not less appropriate is the expression of doubt, "I say (i.e., I think) my strength and my hope from Jahveh is gone (vanished)," i.e., my strength is worn out through suffering, and I have nothing more to hope for from Jahveh. Starting from the fundamental idea of stability, permanence, נצח , according to the traditional explanation, means vigor, strength; then, by a metaphor, vis vitalis , Isa 63:3, Isa 63:6, - not trust (Rosenmüller, Thenius, Nägelsbach, etc.), in support of which we are pointed to 1Sa 15:29, but without sufficient reason; see Delitzsch on Isaiah, l.c. The complaint here attains its deepest and worst. The complainant in his thoughts has gone far from God, and is on the very verge of despair. But here also begins the turning-point. When for the first time he utters the name of God in the expression "my hope from Jahveh," he shows that Jahveh is to him also still the ground of hope and trust. Hence also he not merely complains, "my strength is gone," etc., but introduces this thought with the words ואמר , "I said," sc. in my heart, i.e., I thought, "my strength is gone, and my hope from Jahveh lost," i.e., vanished. The mention of the name Jahveh , i.e., the Covenant-God, keeps him from sinking into despair, and urges him not to let go his trust on the Lord, so that he can now (in what follows) complain to the Lord of his state of distress, and beseech His help.

Keil-Delitzsch: Lam 3:19-39

Consideration of God's compassion and His omnipotence as displayed at critical junctures in the affairs of men. C. B. Michaelis has correctly perceived, and thus set forth, the transition from the complaint, bordering on despair, to hope, as given in Lam 3:19 : luctatur hic contra desperationis adfectum, quo tentatus fuerat , Lam 3:18, mix inde per fidem emersurus . In like manner it is said in the Berleburger Bibel , "In Lam 3:19 he struggles with despair, to which he had been tempted, and in the following verse soars up once more into the region of faith." By the resumption of עני from Lam 3:1, and of לענה and ראשׁ from Lam 3:15 and Lam 3:5, the contents of the whole preceding lamentation are given in a summary, and by זכר are presented to God in prayer. "Mine affliction" is intensified by the addition of "my persecution" (see on Lam 1:7), and the contents of the lamentation thereby more plainly pointed out. This connection of the verse has been misunderstood in many ways. An old interpretation of the words, still maintained by Böttcher and Thenius, makes זכר an infinitive; according to this view, Lam 3:19 would require to be conjoined with the preceding, and the inf. without ל would stand for the ground, recordando , "while I think of," - which is grammatically impossible.

(Note: Seb. Münster long since said: Secundum quosdam est זכר infinit., ut sit sensus: periit spes mea, recordante me afflictionis meae . Calvin also gives the preference to this view, with the remark: Videtur enim hic propheta exprimere, quomodo fere a spe exciderit, ut nihil reperiret amplius fortitudinis in Deo, quia scilicet oppressus erat malis; in support of which he affirms that it is valde absurdum, eos qui experti sunt aliquando Dei misericordiam, sic omnem spem abjicere, ut non statuant amplius sibi esse refugium ad Deum .)

The same remark applies to the assumption that זכר is an infinitive which is resumed in Lam 3:20 : "it thinks of my misery...yes, my soul thinks thereon" (Böttcher, Thenius). Gerlach very properly remarks concerning this view that such a construction is unexampled, and, as regards the change in the form of the infinitive (constr. and abs.), would be unintelligible. The objection of Thenius, however, that the imperative meaning usually attached to זכר is against the whole context, and quite inappropriate here, is connected with the erroneous assumption that Lam 3:19 and Lam 3:20 form a continuation of what precedes, and that the idea of the speaker's being completely overwhelmed by the thought of all that he had suffered and still suffers, forms the proper conclusion of the first part, after which, from Lam 3:21 onwards, there follows relief. Gerlach has rightly opposed to these arguments the following considerations: (1) That, after the outburst of despair in Lam 3:18, "my strength is gone, and my hope from Jahveh," the words "my soul is bowed down in me" form far too feeble a conclusion; (2) That it is undoubtedly more correct to make the relief begin with a prayer breathed out through sighs (Lam 3:19), than with such a reflection as is expressed in Lam 3:21. Ewald also is right in taking זכר as an imperative, but is mistaken in the notion that the speaker addresses any one who is ready to hear him; this view is shown to be erroneous by the simple fact that, in what precedes and succeeds, the thoughts of the speaker are directed to God only.

Lam 3:20-23

The view taken of this verse will depend on the answer to the question whether תּזכר is second or third pers. fem. Following in the wake of Luther ("Thou wilt assuredly think thereon"), C. B. Michaelis, Pareau, Rosenmüller, and Kalkschmidt take it as second pers.: "Think, yea, think wilt Thou, that my soul is bowed down in me," or "that my soul is at rest within me" (Nägelsbach). But it is impossible to maintain either of these views in the face of the language employed. To take the ו before תּשׁיח in the meaning of quod is characterized by Nägelsbach as an arbitrary procedure, unwarranted either by Gen 30:27 or Eze 13:11; but neither can the meaning of resting, being at east, which is attributed to שׁוּח or שׁיח by that writer, be established. The verb means to sink down, Pro 2:18, and metaphorically, to be bowed down, Psa 44:26. The latter meaning is required in the present passage, from the simple fact that the sentence undeniably refers to Psa 42:6.

(Note: Luther's translation, "for my soul tells me," is founded on the circumstance that the lxx have mistaken שׁיח for שׂיח : καταδολεσχήσει ἐπ ̓ ἐμὲ ἡ ψυχή μου .)

ותּשׁיח expresses the consequence of זכר תּזכר , which therefore can only be the third pers., and "my soul" the subject of both clauses; for there is no logical consecution of the meaning given by such a rendering as, "If Thou wilt remember, my soul shall be bowed within me." The expression, "If my soul duly meditates thereon (on the deep suffering), it becomes depressed within me," forms the foundation of the request that God would think of his distress, his misery; and Lam 3:21, "I will lay this to heart," connects itself with the leading thought set forth in Lam 3:19, the reason for which is given in Lam 3:20, viz., that my soul is only bowed down within me over the thought of my distress, and must complain of it to God, that He may think of it and alleviate it: This will I lay to heart and set my hope upon. על־כּן is a strong inferential expression: "therefore," because God alone can help, will I hope. This self-encouragement begins with Lam 3:22, inasmuch as the prophet strengthens his hope by a consideration of the infinite compassion of the Lord. (It is) חסדי , "the mercies of God," i.e., proofs of His mercy (cf. Psa 89:2; Psa 107:43; Isa 63:7), "that we are not utterly consumed," as Luther and similarly our English translators have excellently rendered תּמנוּ . This form stands for תּמּונוּ , as in Jer 44:18; Num 17:1-13 :28, not for תּמּוּ , third pers., as Pareau, Thenius, Vaihinger, and Ewald, referring to his Grammar , §84, b , would take it. The proofs of the grace of God have their foundation in His compassion, from which they flow. In Lam 3:23 we take חסדי as the subject of חדשׁים ; it is the proofs of the grace of God that are new every morning, not "His compassions," although the idea remains the same. לבּקרים , every morning, as in Isa 33:2; Psa 73:14. Ubi sol et dies oritur, simul et radii hujus inexhaustae bonitatis erumpunt (Tarnovius in Rosenmüller). The consciousness of this constant renewal of the divine favour impels to the prayerful exclamation, "great is Thy faithfulness;" cf. Psa 36:6.

Lam 3:24-28

"My portion is Jahveh:" this is a reminiscence from Psa 16:5; Psa 73:26; Psa 142:6; cf. Psa 119:57, where the expression found here is repeated almost verbatim . The expression is based on Num 18:20, where the Lord says to Aaron, "I am thy portion and thine inheritance;" i.e., Jahveh will be to the tribe of Levi what the other tribes receive in their territorial possessions in Canaan; Levi shall have his possession and enjoyment in Jahveh. The last clause, "therefore will I hope," etc., is a repetition of what is in Lam 3:21 , as if by way of refrain.

This hope cannot be frustrated, Lam 3:25. The fundamental idea of the section contained in Lam 3:25-33 is thus stated by Nägelsbach: "The Lord is well disposed towards the children of men under all circumstances; for even when He smites them, He seeks their highest interest: they ought so to conduct themselves in adversity, that it is possible for Him to carry out His designs." On Lam 3:25, cf. Psa 34:9; Psa 86:5; and on the general meaning, also Psa 25:3; Psa 69:7. If the Lord is kind to those who hope in Him, then it is good for man to wait patiently for His help in suffering. Such is the mode in which Lam 3:26 is attached to Lam 3:25. טוב , Lam 3:26 and Lam 3:27, followed by ל dat ., means to be good for one, i.e., beneficial. Some expositors (Gesenius, Rosenmüller, Maurer, Nägelsbach) take יחיל as a noun-form, substantive or adjective; דּוּמם is then also taken in the same way, and ו - ו as correlative: "it is good both to wait and be silent." But although there are analogous cases to support the view that יחיל is a noun-form, the constant employment of דּוּמם as an adverb quite prevents us from taking it as an adjective. Moreover, "to be silent for the help of the Lord," would be a strange expression, and we would rather expect "to be silent and wait for;" and finally, waiting and silence are so closely allied, that the disjunctive ו - ו et - et appears remarkable. We prefer, then, with Ewald ( Gram . §235, a ) and others, to take יחיל as a verbal form, and that, too, in spite of the i in the jussive form of the Hiphil for יחל , from חוּל , in the meaning of יחל , to wait, tarry. "It is good that he (man) should wait, and in silence too (i.e., without complaining), for the help of the Lord." On the thought presented here, cf. Psa 38:7 and Isa 30:15. Hence it is also good for man to bear a yoke in youth (Lam 3:27), that he may exercise himself in calm waiting on the help of the Lord. In the present context the yoke is that of sufferings, and the time of youth is mentioned as the time of freshness and vigour, which render the bearing of burdens more easy. He who has learned in youth to bear sufferings, will not sink into despair should they come on him in old age. Instead of בּנעוּריו , Theodotion has ἐκ νεότητος αὐτοῦ , which is also the reading of the Aldine edition of the lxx; and some codices have מנּעוּריו . But this reading is evidently a correction, prompted by the thought that Jeremiah, who composed the Lamentations in his old age, had much suffering to endure from the time of his call to the prophetic office, in the earlier portion of his old age; nor is it much better than the inference of J. D. Michaelis, that Jeremiah composed this poem when a youth, on the occasion of King Josiah's death. - In Lam 3:28-30, the effect of experience by suffering is set forth, yet not in such a way that the verses are to be taken as still dependent on כּי in Lam 3:27 (Luther, Pareau, De Wette, Maurer, and Thenius): "that he should sit alone and be silent," etc. Such a combination is opposed to the independent character of each separate alphabetic strophe. Rather, the result of early experience in suffering and patience is developed in a cohortative form. The connection of thought is simply as follows: Since it is good for man that he should learn to endure suffering, let him sit still and bear it patiently, when God puts such a burden on him. Let him sit solitary, as becomes those in sorrow (see on Lam 1:1), and be silent, without murmuring (cf. Lam 3:26), when He lays a burden on him. There is no object to נטל expressly mentioned, but it is easily understood from the notion of the verb (if He lays anything on him), or from על in Lam 3:27 (if He lays a yoke on him). We are forbidden to consider the verbs as indicatives ("he sits alone and is silent;" Gerlach, Nägelsbach) by the apocopated form יתּן in Lam 3:29, Lam 3:30, which shows that ישׁב and ידּם are also cohortatives.

Lam 3:29

"Let him put his mouth in the dust," i.e., humbly bow beneath the mighty hand of God. The expression is derived from the Oriental custom of throwing oneself in the most reverential manner on the ground, and involves the idea of humble silence, because the mouth, placed in the dust, cannot speak. The clause, "perhaps there is hope," indicates the frame of mind to be observed in the submission. While the man is to show such resignation, he is not to give up the hope that God will deliver him from trouble; cf. Job 11:18; Jer 31:17.

Lam 3:30-36

Let him also learn patiently to bear abuse and reviling from men. Let him present his cheek to him who smites him, as was done by Job (Job 16:10) and the servant of Jahveh (Isa 50:6); cf. Mat 5:39. On Lam 3:30 , cf. Psa 88:4; Psa 123:3, etc. There is a certain gradation in the three verses that it quite unmistakeable. The sitting alone and in silence is comparatively the easiest; it is harder to place the mouth in the dust, and yet cling to hope; it is most difficult of all to give the cheek to the smiter, and to satiate oneself with dishonour (Nägelsbach). In Lam 3:31-33 follow the grounds of comfort. The first is in Lam 3:31 : the sorrow will come to an end; the Lord does not cast off for ever; cf. Jer 3:5, Jer 3:12. The second is in Lam 3:32 : when He has caused sorrow, He shows pity once more, according to the fulness of His grace. Compassion outweighs sorrow. On this subject, cf. Psa 30:6; Job 5:18; Isa 54:8. The third ground of comfort is in Lam 3:33 : God does not send affliction willingly, as if it brought Him joy (cf. Jer 32:41), but merely because chastisement is necessary to sinful man for the increase of his spiritual prosperity; cf. Act 14:22; 2Co 4:17. ויּגּה is for וייגּה : cf. Ewald, §232, f ; Gesenius, §69, 3, Rem. 6.

That he may bring home to the hearts of God's people the exhortation to bear suffering with patience and resignation, and that he may lead them to see that the weight of sorrow under which they are sighing has been sent from the Lord as a chastisement for their sins, the prophet carries out the thought, in Lam 3:34-39, that every wrong committed upon earth is under the divine control (Lam 3:34-36), and generally that nothing happens without God's permission; hence man ought not to mourn over the suffering that befalls him, but rather over his sins (Lam 3:37-39).

Lam 3:34-36

These verses form one connected sentence: while the subject and predicate for the three infinitival clauses do not follow till the words אדני לא ראה , the infinitives with their objects depend on ראה . If there were any foundation for the assertion of Böttcher in his Aehrenlese , that ראה never occurs in construction with ל , we could take the infinitives with ל as the objects of ראה , in the sense, "As to the crushing of all the prisoners," etc. But the assertion is devoid of truth, and disproved by 1Sa 16:7, האדם יראה לעינים ויהוה יראה . In the three infinitival clauses three modes of unjust dealing are set forth. The treading down to the earth of all prisoners under his (the treader's) feet, refers to cruel treatment of the Jews by the Chaldeans at the taking of Jerusalem and Judah, and generally to deeds of violence perpetrated by victors in war. This explains כּל , which Kalkschmidt and Thenius incorrectly render "all captives of the land (country)." Those intended are prisoners generally, who in time of war are trodden down to the earth, i.e., cruelly treated. The other two crimes mentioned, vv. 35 and 36, are among the sins of which Judah and Israel have been guilty, - the former being an offence against the proper administration of justice, and the latter falling under the category of unjust practices in the intercourse of ordinary life. "To pervert the right of a man before the face of the Most High" does not mean, in general, proterve, et sine ullâ numinis inspectantis reverentiâ (C. B. Michaelis, Rosenmüller); but just as הטות משׁפּט is taken from the law (Exo 23:6; Num 16:19, etc.), so also is נגד פּני עליון to be explained in accordance with the directions given in the law (Exo 22:7, Exo 22:9), that certain clauses were to be brought before האלהים , where this word means the judge or judges pronouncing sentence in the name of God; cf. Psa 82:6, where the judges, as God's representatives, are called אלהים and בּני אלהים . "Before the face of the Most High" thus means, before the tribunal which is held in the name of the Most High. "To turn aside a man in his cause" means to pervert his right in a dispute (cf. Job 8:3; Job 34:12, etc.), which may also be done in contested matters that do not come before the public tribunal. The meaning of the three verses depends on the explanation given of אדני לא ראה , which is a disputed point. ראה with ל , "to look on something," may mean to care for it, be concerned about it, but not to select, choose, or to resolve upon, approve (Michaelis, Ewald, Thenius). Nor can the prophet mean to say, "The Lord does not look upon the treading down of the prisoners, the perversion of justice." If any one be still inclined, with Rosenmüller and others, to view the words as the expression of a fact, then he must consider them as an exception taken by those who murmur against God, but repelled in Lam 3:37. Moreover, he must, in some such way as the following, show the connection between Lam 3:33 and Lam 3:34, by carrying out the idea presented in the exhortation to hope for compassion: "But will any one say that the Lord knows nothing of this - does not trouble Himself about such sufferings?" Whereupon, in Lam 3:37, the answer follows: "On the contrary, nothing happens without the will of God" (Gerlach). But there is no point of attachment that can possibly be found in the words of the text for showing such a connection; we must therefore reject this view as being artificial, and forced upon the text. The difficulty is solved in a simple manner, by taking the words אדני לא as a question, just as has been already done in the Chaldee paraphrase: fierine potest ut in conspectu Jovae non reveletur ? The absence of the interrogative particle forms no objection to this, inasmuch as a question is pretty often indicated merely by the tone. Lam 3:38 must also be taken interrogatively. Böttcher and Thenius, indeed, think that the perfect ראה is incompatible with this; but the objection merely tells against the rendering, "Should not the Lord see it?" (De Wette, Maurer, Kalkschmidt), which of course would require יראה . But the idea rather is, "Hath not the Lord looked upon this?" The various acts of injustice mentioned in the three verses are not set forth merely as possible events, but as facts that have actually occurred.

Lam 3:37-39

Lam 3:37 brings the answer to this question in a lively manner, and likewise in an interrogative form: "Who hath spoken, and it came to pass, which the Lord hath not commanded?" The thought here presented reminds us of the word of the Creator in Gen 1:3. The form of the expression is an imitation of Psa 33:9. Rosenmüller gives the incorrect rendering, Quis est qui dixit: factum est (i.e., quis audeat dicere fieri quicquam), non praecipiente Deo ; although the similar but more free translation of Luther, "Who dares to say that such a thing happens without the command of the Lord?" gives the sense in a general way. The meaning is as follows: Nothing takes place on the earth which the Lord has not appointed; no man can give and execute a command against the will of God. From this it further follows (Lam 3:38), that evil and good will proceed from the mouth of the Lord, i.e., be wrought by Him; on this point, cf. Isa 45:7; Amo 3:6. לא תצא gives no adequate meaning unless it be taken interrogatively, and as indicating what is usual - wont to be. And then there is established from this, in Lam 3:39, the application of the general principle to the particular case in question, viz., the grievous suffering of individuals at the downfall of the kingdom of Judah. "Why does a man sigh as long as he lives? Let every one [sigh] for his sins." Man is not to sigh over suffering and sorrow, but only over his sin. התאונן occurs only here and in Num 11:1, and signifies to sigh, with the accessory notion of murmuring, complaining. חי appended to אדם is more of a predicate than a simple attributive: man, as long as he lives, i.e., while he is in this life. The verse is viewed in a different light by Pareau, Ewald, Neumann, and Gerlach, who combine both members into one sentence, and render it thus: "Why doth a man complain, so long as he lives, - a man over the punishment of his sins?" [Similar is the rendering of our "Authorized" Version.] Neumann translates: "A man in the face of [Ger. bei ] his sins." But this latter rendering is lexically inadmissible, because על esua in this connection cannot mean "in view of." The other meaning assigned is improbable, though there is nothing against it, lexically considered. For though חטא , sin, may also signify the punishment of sin, the latter meaning does not suit the present context, because in what precedes it is not said that the people suffer for their sins, but merely that their suffering has been appointed by God. If, then, in what follows, there is an exhortation to return to the Lord (Lam 3:40.), and in Lam 3:42 a confession of sins made; if, moreover, Lam 3:39 forms the transition from Lam 3:33-38 to the exhortation that succeeds (Lam 3:40.); then it is not abstinence from murmuring or sighing over the punishment of sins that forms the true connecting link of the two lines of thought, but merely the refraining from complaint over sufferings, coupled with the exhortation to sigh over their won sins. Tarnov also has viewed the verse in this way, when he deduces from it the advice to every soul labouring under a weight of sorrows: est igitur optimus ex malis emergendi modus Deum excusare et se ipsum accusare .

Constable: Lam 3:1-66

III. The prophet's response to divine judgment (the third lament) ch. 3

As mentioned previously, this lament is an acrostic in triplets; the same succeeding Hebrew consonant begins three verses instead of just one, as in the previous chapters. The verses are about one third as long as most of those in the first two chapters.

This chapter differs from the others in this book in that it contains a first-person narrative of the prophet's reactions to the sufferings he endured as the Lord's faithful servant. It is similar to the "confessions" sections in the Book of Jeremiah in that the prophet opened up and let the reader into his heart and mind.

"Jeremiah proposes his own experience under afflictions, as an example as to how the Jews should behave under theirs, so as to have hope of a restoration; hence the change from singular to plural (vv. 22, 40-47)."³¹

Faithful servants of the Lord of all ages can identify with many of the prophet's sentiments expressed here.

"Chapter 3 is the heart of Jeremiah's short book. This chapter gives the book a positive framework around which the other chapters revolve. The black velvet of sin and suffering in chapters 1-2 and 4-5 serves as a fitting backdrop to display the sparkling brilliance of God's loyal love in chapter 3."³²

In parts of this chapter, Jeremiah spoke for the people of Jerusalem and Judah as well as for himself (e.g., vv. 22, 40-47).

"He speaks as a representative Israelite, facing the dark and baffling ways of Providence."³³

"In many respects this elegy crystallizes the basic themes of Lamentations, and as a fore-shadowing of the passion of Jesus Christ has definite affinities with Isaiah 53 and Psalm 22."³⁴

Constable: Lam 3:1-18

A. Jeremiah's sorrows 3:1-18

3:1 Jeremiah claimed to have seen much affliction because Yahweh had struck Jerusalem in His anger (cf. Job 9:34; 21:9; Ps. 89:32; Isa. 10:5).

"The two preceding poems ended with sorrowful complaint. This third poem begins with the complaint of a man over grievous personal suffering."³⁵

3:2-3 The Lord had driven the prophet to walk in the darkness of His judgment rather than in the light of His blessing and presence (cf. v. 6). The Lord had disciplined him repeatedly for a long time in that He had judged Jerusalem, and Jeremiah suffered along with the people.

3:4 Jeremiah's suffering included sickness and pain, as when someone does not get enough to eat or breaks a bone (cf. Ps. 42:10; Prov. 5:11). Fever pains sometimes resemble the pain of a broken bone (cf. 1:13-14; Job 30:17; Ps. 51:10; Isa. 38:13). He may have experienced these physical ailments, or he may have simply described his inner pain in terms of physical afflictions.

3:5-6 Bitter experiences and hardship had assailed the prophet as Yahweh had judged His people (cf. Jer. 8:14). Jeremiah's existence had turned into a living death for him (cf. Ps. 143:3).

3:7 The Lord had imprisoned His prophet in his affliction; he could not escape from it (cf. Job 19:8; Ps. 88:9; Jer. 38:6; Hos. 2:8).

3:8-9 The Lord would not ease his suffering in answer to prayer (cf. Ps. 18:42; Jer. 7:16). It was as though the Lord had opposed Jeremiah's progress toward restoration and made it very difficult.

3:10-11 Jeremiah felt like the Lord was lying in wait to devour him, like a wild animal (cf. Ps. 10:19; 17:12). The Lord had desolated Jeremiah by opposing his ways and making him feel torn apart.

3:12-13 Jeremiah felt as though he was a target that the Lord was shooting at and that Yahweh had wounded him severely (cf. Job 16:13).

3:14-15 The prophet's contemporaries mocked and ridiculed him constantly. He had become full of bitter experiences, like poison, which the Lord had given him to drink (cf. Job 9:18).

"Wormwood is the name given to certain plants used for imparting a bitter flavor to some drinks; the name has no connection with either worm or wood."³⁶

3:16 Jeremiah felt like his teeth were broken and that God had given him stones to eat instead of bread.

". . . the teeth have become broken and ground down because God has given His people stones to eat as punishment for venerating the images of Baal."³⁷

3:17-18 Jeremiah had forgotten what peace and happiness were like. He had also lost his strength and his hope.

Constable: Lam 3:19-40

B. Jeremiah's hope 3:19-40

3:19 Jeremiah prayed that the Lord would remember his affliction and bitterness (cf. Job 13:15).

3:20-21 He himself remembered something that gave him hope.

3:22 The prophet remembered that the Lord's loyal love (Heb. hesed) never ceases and that He is ceaselessly compassionate.

3:23 There are new evidences of Yahweh's lovingkindness and compassion every day that testify to His great faithfulness (cf. Ps. 36:6). His daily provision of manna for the Israelites in the wilderness was one example of this.³⁸

"The word translated compassions' draws attention to God's emotional response to the needs of His people [cf. Gen. 43:30; 1 Kings 3:26]. The terms rendered love' [or "lovingkindness"] and faithfulness' are closely related in meaning [cf. Ps. 89:24; 92:2; 98:3; Hos. 2:19-20]. They refer to God's devotion to His covenant people and to the promises He made to them."³⁹

3:24 Jeremiah reminded himself that Yahweh was his portion. Consequently he had hope (cf. Num. 18:20). By calling the Lord his portion, the prophet was comparing Yahweh to an allotment of land that provides the necessities of life (cf. Ps. 16:5-6; 73:26; 119:57; 142:5).

"To have God for our portion is the one only foundation of hope."⁴⁰

3:25-26 Those who wait for the Lord and seek Him eventually experience His goodness. Waiting for the Lord's deliverance silently is a good practice (cf. Ps. 37:9; Hos. 12:6; Zeph. 3:8; Rom. 8:25; Gal. 5:5).

3:27 Likewise shouldering the heavy burden of God's revealed will in one's youth is a good thing.

"Early discipline begets mature dependability."⁴¹

3:28 Such a person should bear his burden without complaining since God has placed it on him (cf. Ps. 39:2; 94:17).

3:29 He should also humble himself since there is hope that God will help him.

"The expression is derived from the Oriental custom of throwing oneself in the most reverential manner on the ground, and involves the idea of humble silence, because the mouth, placed in the dust, cannot speak."⁴²

3:30 The afflicted do well to yield to the antagonism of others and to allow others to heap reproach on them rather than retaliating (cf. Matt. 26:67; Luke 22:64; John 18:22; 19:3).

"Many take patiently afflictions from God, but when man wrongs them, they take it impatiently. The godly bear resignedly the latter, like the former, as sent by God (Ps. 17:13)."⁴³

3:31-32 The Lord's rejection of His own is only temporary (cf. Jer. 3:5, 12). Compassion and loyal love will replace grief eventually (cf. Job 5:18; Ps. 30:6; Isa. 54:8).

3:33 The Lord does not take pleasure in afflicting people or in bringing them grief.

3:34-36 The Lord disapproves of injustice in its many forms and of the brutal oppression of prisoners (cf. Ps. 69:33; 146:7; Isa. 42:7; Luke 4:18).

3:37-38 The plans of those who anticipate a particular future only come to fruition if the sovereign Lord ordains them. The Most High is the ultimate source of all good and bad things.

3:39-40 Jeremiah wondered why anyone could complain against God since all mortals are sinners and so deserve divine punishment. He counseled self-examination and returning to the Lord.

"Jeremiah wrote seven principles about the nature of Israel's affliction: (1) Affliction should be endured with hope in God's salvation, that is, ultimate restoration (Lam. 3:25-30). (2) Affliction is only temporary and is tempered by God's compassion and love (vv. 31-32). (3) God does not delight in affliction (v. 33). (4) If affliction comes because of injustice, God sees it and does not approve of it (vv. 34-36). (5) Affliction is always in relationship to God's sovereignty (vv. 37-38; cf. Job 2:10). (6) Affliction ultimately came because of Judah's sins (Lam. 3:39). (7) Affliction should accomplish the greater good of turning God's people back to Him (v. 40)."⁴⁴

Commentary -- Other

Critics Ask: Lam 3:22

LAMENTATIONS 3:22 —Is God compassionate or ferocious?

PROBLEM: This and many other verses in Scripture describe God as merciful and compassionate, slow to wrath and plentiful in kindness (cf. Ps. 94:9 ; James 5:11 ; 1 John 4:16 ). By contrast, there are numerous passages in the Bible which reveal God as wrathful and vengeful. God told Moses, “You shall destroy all the peoples whom the Lord your God delivers over to you; your eye shall have no pity on them” ( Deut. 7:16 ; cf. 1 Sam. 6:19 ; 15:2-3 ; Jer. 13:14 ; Heb. 12:29 ).

SOLUTION: In each case, the object is different. God executes His wrath on the wicked, as His justice demands, and He bestows His kindness on the righteous, as His love constrains Him. These are consistent acts of God in accordance with His own unchangeable essence ( Mal. 3:6 ; James 1:17 ). But since the objects are different it only appears that God is acting contradictorily when in fact they are eminently compatible in a holy, loving God.   

Introduction / Outline

JFB: Lamentations (Book Introduction)

In the Hebrew Bible these Elegies of Jeremiah, five in number, are placed among the Chetuvim, or "Holy Writings" ("the Psalms," &c., Luk 24:44), between Ruth and Ecclesiastes. But though in classification of compositions it belongs to the Chetuvim, it probably followed the prophecies of Jeremiah originally. For thus alone can we account for the prophetical books being enumerated by JOSEPHUS [Against Apion, 1.1.8] as thirteen: he must have reckoned Jeremiah and Lamentations as one book, as also Judges and Ruth, the two books of Samuel, &c., Ezra and Nehemiah. The Lamentations naturally follow the book which sets forth the circumstances forming the subject of the Elegies. Similar lamentations occur in 2Sa 1:19, &c.; 2Sa 3:33. The Jews read it in their synagogues on the ninth of the month Ab, which is a fast for the destruction of their holy city. As in 2Ch 35:25, "lamentations" are said to have been "written" by Jeremiah on the death of Josiah, besides it having been made "an ordinance in Israel" that "singing women" should "speak" of that king in lamentations; JOSEPHUS [Antiquities, 10.5.1], JEROME, &c., thought that they are contained in the present collection. But plainly the subject here is the overthrow of the Jewish city and people, as the Septuagint expressly states in an introductory verse to their version. The probability is that there is embodied in these Lamentations much of the language of Jeremiah's original Elegy on Josiah, as 2Ch 35:25 states; but it is now applied to the more universal calamity of the whole state, of which Josiah's sad death was the forerunner. Thus Lam 4:20, originally applied to Josiah, was "written," in its subsequent reference, not so much of him, as of the throne of Judah in general, the last representative of which, Zedekiah, had just been carried away. The language, which is true of good Josiah, is too strong in favor of Zedekiah, except when viewed as representative of the crown in general. It was natural to embody the language of the Elegy on Josiah in the more general lamentations, as his death was the presage of the last disaster that overthrew the throne and state.

The title more frequently given by the Jews to these Elegies is, "How" (Hebrew, Eechah), from the first word, as the Pentateuch is similarly called by the first Hebrew word of Gen 1:1. The Septuagint calls it "Lamentations," from which we derive the name. It refers not merely to the events which occurred at the capture of the city, but to the sufferings of the citizens (the penalty of national sin) from the very beginning of the siege; and perhaps from before it, under Manasseh and Josiah (2Ch 33:11; 2Ch 35:20-25); under Jehoahaz, Jehoiakim, and Zedekiah (2Ch 36:3-4, 2Ch 36:6-7, 2Ch 36:10-11, &c.). LOWTH says, "Every letter is written with a tear, every word the sound of a broken heart." The style is midway between the simple elevation of prophetic writing and the loftier rhythm of Moses, David, and Habakkuk. Terse conciseness marks the Hebrew original, notwithstanding Jeremiah's diffuseness in his other writings. The Elegies are grouped in stanzas as they arose in his mind, without any artificial system of arrangement as to the thoughts. The five Elegies are acrostic: each is divided into twenty-two stanzas or verses. In the first three Elegies the stanzas consist of triplets of lines (excepting Lam 1:7; Lam 2:19, which contain each four lines) each beginning with the letters of the Hebrew alphabet in regular order (twenty-two in number). In three instances (Lam 2:16-17; Lam 3:46-51; Lam 4:16-17) two letters are transposed. In the third Elegy, each line of the three forming every stanza begins with the same letter. The stanzas in the fourth and fifth Elegies consist of two lines each. The fifth Elegy, though having twenty-two stanzas (the number of letters in the Hebrew alphabet), just as the first four, yet is not alphabetical; and its lines are shorter than those of the others, which are longer than are found in other Hebrew poems, and contain twelve syllables, marked by a cæsura about the middle, dividing them into two somewhat unequal parts. The alphabetical arrangement was adopted originally to assist the memory. GROTIUS thinks the reason for the inversion of two of the Hebrew letters in Lam 2:16-17; Lam 3:46-51; Lam 4:16-17, is that the Chaldeans, like the Arabians, used a different order from the Hebrews; in the first Elegy, Jeremiah speaks as a Hebrew, in the following ones, as one subject to the Chaldeans. This is doubtful.

JFB: Lamentations (Outline)

• THE SAD CAPTURE OF JERUSALEM, THE HOPE OF RESTORATION, AND THE RETRIBUTION AWAITING IDUMEA FOR JOINING BABYLON AGAINST JUDEA. (Lam. 4:1-22)
• EPIPHONEMA, OR A CLOSING RECAPITULATION OF THE CALAMITIES TREATED IN THE PREVIOUS ELEGIES. (Lam. 5:1-22) (Psa 89:50-51).

TSK: Lamentations 3 (Chapter Introduction)

Overview

Lam 3:1, The prophet bewails his own calamities; Lam 3:22, By the mercies of God, he nourishes his hope; Lam 3:37, He acknowledges God’s justice; Lam 3:55, He prays for deliverance, Lam 3:64. and vengeance on his enemies.

Poole: Lamentations (Book Introduction)

LAMENTATIONS OF JEREMIAH

THE ARGUMENT

This book in Greek, Latin, and English hath its name from the subject matter of it, which is lamentation; so also amongst the Hebrew writers; but in the Hebrew it hath its name from the first word of the book, as also the five books of Moses have.

That it was wrote by Jeremiah none can reasonably question, because in the Hebrew it is styled, The Book of Jeremiah.

There is little controversy about the time or occasion of the writing of it. That the occasion was the miseries of the people, by reason of the famine, sword, and captivity, is evident to those that read any part of it; but whether they were those miseries which began with the death of Josiah, and held on till the city was taken, which was two and twenty or three and twenty years after, or those only which began with the siege and followed on many years, hath been doubted by some. That Jeremiah lamented for Josiah, and all the singing men and singing women spake of Josiah in their lamentations, is plain from 2Ch 35:25 . But that these were the forms they used, or that they were composed upon that sad account, appeareth not; and the miseries which the prophet mentioneth befell not the people in the time of Josiah, but during the siege, more than twenty years after Josiah’ s death. Nor is there any thing which looks like a lamentation for Josiah through the whole book, unless Jer 4:20 , which (as we shall show) may also be fairly interpreted of Zedekiah. Some think that Jeremiah began to write them upon the death of Josiah, and continued his style to the time of the captivity, setting down all the miseries the people suffered all along that time.

The scope of the writing as to those whom it immediately concerned is plain and obvious, viz. to affect the people with those judgments which came upon them for their sins: as to us, (upon whom the ends of the world are come,) to mind us to take heed of their sins, lest we be sharers in their plagues.

The book is made up of complaints of their lamentable condition, petitions unto God for mercy, and prophecies both of their better estate and the ruin of their enemies.

In the four first chapters are several alphabets of letters beginning the several verses, each verse beginning with a new letter, only La 3 , every three verses begin with a new letter; the mystery of which we do not understand, nor possibly was there any mystery intended in it, only the chapters were so composed for the advantage of our memories.

The whole book lets us see from what a height of dignity to what a depth of misery sin may bring nations, how much soever interested in God; and likewise directs us to our duty in such states of affliction and misery if we would obtain mercy.

Poole: Lamentations 3 (Chapter Introduction)

CHAPTER 3

The faithful bewail their misery and contempt, Lam 3:1-21 . They nourish their hope by consideration of the justice, providence, and mercies of God, Lam 3:22-38 . They stir up themselves to repentance, patience, prayers, and confidence of deliverance for themselves, and Divine vengeance on their enemies, Lam 3:39-66 .

Some understand this of the prophet, some of the people, who were before set out under the notion of a woman, a daughter, here of a man.

MHCC: Lamentations (Book Introduction)

It is evident that Jeremiah was the author of the Lamentations which bear his name. The book was not written till after the destruction of Jerusalem by the Chaldeans. May we be led to consider sin as the cause of all our calamities, and under trials exercise submission, repentance, faith, and prayer, with the hope of promised deliverance through God's mercy.

MHCC: Lamentations 3 (Chapter Introduction)

The faithful lament their calamities, and hope in God's mercies.

Matthew Henry: Lamentations (Book Introduction)

An Exposition, with Practical Observations, of The Lamentations of Jeremiah

Since what Solomon says, though contrary to the common opinion of the world, is certainly true, that sorrow is better than laughter, and it is better to go to the house of mourning than to the house of feasting, we should come to the reading and consideration of the melancholy chapters of this book, not only willingly, but with an expectation to edify ourselves by them; and, that we may do this, we must compose ourselves to a holy sadness and resolve to weep with the weeping prophet. Let us consider, I. The title of this book; in the Hebrew it has one, but is called (as the books of Moses are) from the first word Ecah - How; but the Jewish commentators call it, as the Greeks do, and we from them, Kinoth - Lamentations. As we have sacred odes or songs of joy, so have we sacred elegies or songs of lamentation; such variety of methods has Infinite Wisdom taken to work upon us and move our affections, and so soften our hearts and make them susceptible of the impressions of divine truths, as the wax of the seal. We have not only piped unto you, but have mourned likewise, Mat 11:17. II. The penman of this book; it was Jeremiah the prophet, who is here Jeremiah the poet, and vates signifies both; therefore this book is fitly adjoined to the book of his prophecy, and is as an appendix to it. We had there at large the predictions of the desolations of Judah and Jerusalem, and then the history of them, to show how punctually the predictions were accomplished, for the confirming of our faith: now here we have the expressions of his sorrow upon occasion of them, to show that he was very sincere in the protestations he had often made that he did not desire the woeful day, but that, on the contrary, the prospect of it filled him with bitterness. When he saw these calamities at a distance, he wished that his head were waters and his eyes fountains of tears; and, when they came, he made it to appear that he did not dissemble in that wish, and that he was far from being disaffected to his country, which was the crime his enemies charged him with. Though his country had been very unkind to him, and though the ruin of it was both a proof that he was a true prophet and a punishment of them for prosecuting him as a false prophet, which might have tempted him to rejoice in it, yet he sadly lamented it, and herein showed a better temper than that which Jonah was of with respect to Nineveh. III. The occasion of these Lamentations was the destruction of Judah and Jerusalem by the Chaldean army and the dissolution of the Jewish state both civil and ecclesiastical thereby. Some of the rabbies will have these to be the Lamentations which Jeremiah penned upon occasion of the death of Josiah, which are mentioned 2Ch 35:25. But, though it is true that that opened the door to all the following calamities, yet these Lamentations seem to be penned in the sight, not in the foresight, of those calamities - when they had already come, not when they were at a distance; and these is nothing of Josiah in them, and his praise, as was no question, in the lamentations for him. No, it is Jerusalem's funeral that this is an elegy upon. Others of them will have these Lamentations to be contained in the roll which Baruch wrote from Jeremiah's mouth, and which Jehoiakim burnt, and they suggest that at first there were in it only the 1st, 2nd, and 4th chatpers, but that the 3rd and 5th were the many like words that were afterwards added; but this is a groundless fancy; that roll is expressly said to be a repetition and summary of the prophet's sermons, Jer 36:2. IV. The composition of it; it is not only poetical, but alphabetical, all except the 5th chatper, as some of David's psalms are; each verse begins with a several letter in the order of the Hebrew alphabet, the first aleph, the second beth, etc., but the 3rd chapter is a triple alphabet, the first three beginning with aleph, the next three with beth, etc., which was a help to memory (it being designed that these mournful ditties should be got by heart) and was an elegance in writing then valued and therefore not now to be despised. They observe that in the 2nd, 3rd, and 4th chapters, the letter pe is put before ain, which in all the Hebrew alphabets follows it, for a reason of which Dr. Lightfoot offers this conjecture, That the letter ajin, which is the numeral letter for Septuagint, was thus, by being displaced, made remarkable, to put them in mind of the seventy years at the end of which God would turn again their captivity. V. The use of it: of great use, no doubt, it was to the pious Jews in their sufferings, furnishing them with spiritual language to express their natural grief by, helping to preserve the lively remembrance of Zion among them, and their children that never saw it, when they were in Babylon, directing their tears into the right channel (for they are here taught to mourn for sin and mourn to God), and withal encouraging their hopes that God would yet return and have mercy upon them; and it is of use to us, to affect us with godly sorrow for the calamities of the church of God, as becomes those that are living members of it and are resolved to take our lot with it.

Matthew Henry: Lamentations 3 (Chapter Introduction)

The scope of this chapter is the same with that of the two foregoing chapters, but the composition is somewhat different; that was in long verse, this is in short, another kind of metre; that was in single alphabets, this is in a treble one. Here is, I. A sad complaint of God's displeasure and the fruits of it (v. 1-20). II. Words of comfort to God's people when they are in trouble and distress (v. 21-36). III. Duty prescribed in this afflicted state (Lam 3:37-41). IV. The complaint renewed (Lam 3:42-54). V. Encouragement taken to hope in God, and continue waiting for his salvation, with an appeal to his justice against the persecutors of the church (Lam 3:55-66). Some make all this to be spoken by the prophet himself when he was imprisoned and persecuted; but it seems rather to be spoken in the person of the church now in captivity and in a manner desolate, and in the desolations of which the prophet did in a particular manner interest himself. But the complaints here are somewhat more general than those in the foregoing chapter, being accommodated to the case as well of particular persons as of the public, and intended for the use of the closet rather than of the solemn assembly. Some think Jeremiah makes these complaints, not only as an intercessor for Israel, but as a type of Christ, who was thought by some to be Jeremiah the weeping prophet, because he was much in tears (Mat 16:14) and to him many of the passages here may be applied.

Constable: Lamentations (Book Introduction)

Introduction

Title and Position

The English title of this book comes from the Talmud (Baba Bathra 15a), which called it "Lamentations" (Heb. qinoth). The Hebrew Bible has the title "Ah, how" or " Alas" (Heb. ekah), the first word in the first, second, and fourth chapters. The title in the Septuagint is "Wailings" (Gr. Threnoi).

The position of Lamentations after Jeremiah in the English Bible follows the tradition of the Septuagint and Vulgate versions. They placed it there because of its connection with the destruction of Jerusalem, which Jeremiah recorded, and the Jewish tradition that Jeremiah wrote both books.

In the Hebrew Bible Lamentations occurs between Ruth and Ecclesiastes as the third book of the "Megilloth" or "Scrolls" within the third and last major division of the Old Testament, namely, the "Hagiographa" or "Writings."¹

Writer and Date

This book does not identify its writer. The common view that Jeremiah wrote it rests on a preface in the Greek Septuagint, which the Latin Vulgate adopted and elaborated on. The Septuagint version of Lamentations begins, "And it came to pass after Israel had been taken away into captivity and Jerusalem had been laid waste that Jeremiah sat weeping and lamented this lamentation over Jerusalem and said." The Vulgate added, "with a bitter spirit sighing and wailing." The translators of these ancient versions may have deduced Jeremiah's authorship of Lamentations from 2 Chronicles 35:25: "Then Jeremiah chanted a lament for Josiah. And all the male and female singers speak about Josiah in their lamentations to this day. And they made them an ordinance in Israel; behold, they are also written in the Lamentations."²

Moderate scholars, both conservative and liberal, who reject the Septuagint tradition, divide fairly equally over the question of Jeremiah's authorship of the book. Those who favor him as the writer do so because of the theological similarities between this book and the Book of Jeremiah, the stylistic similarities with other writings of the same period, and for sentimental reasons. I think probably Jeremiah wrote these lamentations in view of the similarities in style and subject matter between the books of Jeremiah and Lamentations (cf. Lam. 1:2 with Jer. 30:14; Lam. 1: 16; 2:11 with Jer. 9:1, 18; Lam. 2:20; 4:10 with Jer. 19:9; and Lam. 4:21 with Jer. 49:12).³ Also, an eye-witness of Jerusalem's destruction must have written both books.⁴

Almost all Lamentations scholars believe the date of composition lay between 586 and 538 B.C., namely, during the Babylonian Captivity. Most believe that they were written before 561 B.C., when Evilmerodach, King of Babylon, released Jehoiachin from prison (2 Kings 25:27-30; Jer. 31-34). The basis for this view is the absence of national hope in the book. The hope expressed in chapter 3 is personal rather than national. We do not know when Jeremiah died, but if he was born about 643 B.C., as seems probable, the earlier years of the Captivity seem to be a more likely time of composition. The vivid accounts of Jerusalem's destruction also argue for a time of composition not far removed from 586 B.C., probably only a few months or years later.

Some scholars have suggested that the chronological order of the five laments that make up the five chapters is 2, 4, 5, and 1, with 3 unknown.⁵ It is now impossible to discover in what order the writer composed each of the five laments. Their order in the canonical text may not necessarily reflect the order in which the writer wrote them.⁶

Place of Composition

Assuming that Jeremiah wrote the book, he probably did so in Judah following the destruction of Jerusalem, or in Egypt shortly thereafter, or both.

Purpose

Since the Jews read Lamentations on the annual fast that celebrated Jerusalem's destruction as far back as tradition reaches (cf. Zech. 7:3, 5; 8:19), it may be that the writer wrote this book to be read then. Its purpose then would have been to memorialize God's faithfulness in bringing covenant punishment on His people for their unfaithfulness to the Mosaic Covenant. The book would then have taught later generations the importance of covenant faithfulness and God's faithfulness.

"The author of the Book of Lamentations was attempting to show the fulfillment of the curses presented in Deuteronomy 28."⁷

"It [Lamentations] is a mute reminder that sin, in spite of all its allurement and excitement, carries with it heavy weights of sorrow, grief, misery, barrenness, and pain. It is the other side of the eat, drink, and be merry' coin."⁸

"This is one of the most tragic books in the Bible."⁹

Structure and Genre

The book consists of five laments (funeral or mourning songs, elegies). All but the third of these describe the Babylonians' destruction of Jerusalem in 586 B.C. and its aftermath. Each chapter exhibits its own special qualities of form and content, and each of the five laments looks at the destruction of Jerusalem from a different point of view.¹⁰ Yet the basic structure of the book is chiastic.

A The misery of Jerusalem's citizens ch. 1

B God's punishment of Jerusalem ch. 2

C Jeremiah's personal reactions ch. 3

B' God's severity toward Jerusalem ch. 4

A' The response of the godly ch. 5

The whole book is poetry. Chapters 1-4 are in the common meter in which most laments appear in the Hebrew Bible (the so-called qinah meter), with a few verses being exceptions. In the qinah meter the second line is one beat shorter than the first line, giving an incomplete or limping impression to the reader of the Hebrew text. Chapter 5 has the same number of beats in each line and is more like a prayer poem.

The first four chapters are acrostic poems. Chapters 1, 2, and 4 each contain 22 verses, and each verse begins with the succeeding consonant of the Hebrew alphabet. In chapters 2, 3, and 4, however, the Hebrew letter pe comes before the Hebrew letter ayin, contrary to the usual order.

"Several Hebrew abecedaries (alphabets scratched on pieces of broken pottery by Hebrew children learning to write) have been found by archeologists. Some of these alphabetical lists are in the normal order for the Hebrew letters but others are in the reverse pe-'ayin order. Evidently both arrangements of the alphabet were acceptable. Thus the writer of Lamentations was merely employing two forms of the Hebrew alphabet, both of which were used in his time."¹¹

Chapter 3 contains 66 verses. In this chapter the first three verses begin with the first consonant of the Hebrew alphabet, the second three with the second consonant, and so on.¹² The acrostic form may have helped the Jews remember these laments, but it definitely expressed the completeness of their sorrow, controlled their emotions, provided variety of expression, and demonstrated the writer's virtuosity.

Chapter 5 also contains 22 verses, but it is not an acrostic poem perhaps because the writer could not express all that he wanted to say in this chapter in that form.¹³

"Dirge poetry of the kind exemplified by Lamentations was by no means uncommon in Near Eastern antiquity. The Sumerians were the first to write sombre works commemorating the fall of some of their great cities to enemy invaders, one of the most celebrated being the lament over the destruction of Ur. The author of Lamentations stood therefore in a long and respected literary tradition when he bewailed the destruction of Jerusalem and the desolation of Judah in 587 B.C."¹⁴

These laments became a part of Israel's sacred writings the same way many of the Psalms did.

Theology

There are two books in the Old Testament that deal primarily with the problem of suffering. Job treats the problem of personal suffering, and Lamentations deals with the problem of national suffering. Both books present the problem of God's justice and His love, or divine sovereignty and human responsibility, though both of them fall short of solving it. Indeed, this problem is insoluble this side of heaven (cf. Mark 15:34). Both books also present God rather than man as the central figure in human history.

The writer viewed the devastation of Jerusalem and the punishment of the Judahites as divine judgment, not primarily the result of the Babylonian invader from the north. This added a depth to the tragedy that it would not have had if viewed as simply a loss in war.

"It [the book] is a reminder that sin carries with it the consequences of sorrow, grief, misery, and pain."¹⁵

The lack of hope in these laments is due in part to the writer's viewing the tragedy as divine discipline. The destruction had been so great that the people could not see, or had perhaps forgotten, God's promises of a future beyond the conquest. Similarly, Jesus' disciples did not remember the promises of His resurrection because the tragedy of His death so overwhelmed them initially.

Nevertheless, the laments are full of prayer (1:20-22; 2:20-22; 3:55-66), especially the lament in chapter 5, which is entirely prayer. The writer cried out to God, again like Job, in view of the present tragedy. His prayers sound a note of hope in a situation that would otherwise have been completely devoid of hope.

"His prayers provide the faithful of all ages with a model of how God's people should approach the Lord after they have experienced His discipline."¹⁶

There are no messianic predictions in Lamentations as such. Nevertheless, what is true of Yahweh is, of course, true of Jesus Christ. Thus much of the theology of the book is applicable to Christ if not directly revelatory of Him (cf. 3:22; Jude 21). Many expositors have seen foreshadowings of Christ's passion in the dark sayings of Lamentations.

"Protestant Christians, one regrets to say, have too often neglected the reading of these solemn poems. Yet in these days of personal, national, and international crises (and disaster) the message of this book is a challenge to repent of sins personal, national, and international, and to commit ourselves afresh to God's steadfast love. Though this love is ever present and outgoing, a holy and just God must surely judge unrepentant sinners."¹⁷

Message

The church at the beginning of the twenty-first century is very similar to Judah at the beginning of the sixth century B.C. Our times are very similar to Jeremiah's times. We minister in a cultural context that is remarkably like that in which Jeremiah ministered. Lamentations helps us to see the parallels between our culture and Jeremiah's. Francis A. Schaeffer has pointed out many similarities in Death in the City.

First, people had abandoned God. It was not that they ceased to believe that He existed but that they felt He was irrelevant to their lives. This was true of the pagans generally, but it was also true of God's people. Normally in any particular culture what marks unbelievers also marks believers. Temple worship had become formal and unsatisfying. The religious leaders were catering to the people's desires rather than confronting them with their sins. Jeremiah was one of only a few exceptions to this trend in his day.

Second, the people had departed from God's Word. When people believe that God is irrelevant, they quickly stop paying attention to what He says. Jeremiah's contemporaries had neglected the promises of covenant blessing for obedience and punishment for disobedience. Most of the people had stopped reading and studying the Mosaic Law. This opened the door to ignorance of God's will and consequent disobedience and punishment.

Third, the people transferred their trust from God to inadequate objects of hope, namely their political allies and the temple. Rather than turning to Yahweh for provisions and protection, they chose to rely on what they could see and what appeared to be strong. Egypt and Babylon appealed to them especially, but these allies proved to be unreliable and even treacherous. The people also regarded the temple as a fetish. They believed that since God had blessed the temple by inhabiting it, and He had promised to remain faithful to them, nothing could happen to the temple. This conclusion was the result of selective listening to God's Word. They believed only what they wanted to believe, not all that God had said about how He would deal with them.

So Lamentations teaches us that when God's people abandon Him and depart from His Word, tragedy follows inevitably. This is one of the most tragic books in the Bible. It pictures the results of apostasy.

Lamentations is quite similar to the Book of Job.

Both Lamentations and Job deal with the problem of suffering. Job deals with this problem on the personal level. Job suffered greatly as an individual, and the book that bears his name describes his suffering. Lamentations deals with the problem of suffering on the national level. In it we see God's people suffering greatly. This book describes in painful detail the suffering of the nation of Judah and the people of Jerusalem. You will notice as you read Lamentations carefully many statements that recall what Job wrote about his sufferings.

The suffering of God's people is a problem because it pits the love of God against His justice. On the one hand, God loves people and has promised to do what is best to bring about their blessing. But on the other hand, God punishes people for their sins, and this seems to be unloving. This is the same problem that children have who grow up in homes were their parents tell them they love them and then turn around and punish them. Careful attention to the Word of God solves this problem in most cases because God has explained why He punishes those whom He loves. Yet at other times, as in the case of Job, there does not appear to be adequate reason for the judgment. In Jeremiah's day the people did not understand the reason for their suffering. They only saw the punishment, and they had forgotten the reasons for it under the Mosaic Covenant.

But this problem of suffering has an even deeper dimension. It eventually boils down to the antinomy between God's sovereignty and human freedom. If God is sovereign, are human beings genuinely free moral agents? Is God rather than man really responsible for sin? Almost all students of the Scriptures have concluded that the resolution of the biblical teaching of God's sovereignty and man's responsibility lies beyond our present power to comprehend. The best that we can do now is acknowledge that God is indeed sovereign; He is the ultimate authority in the universe. But at the same time human beings are genuinely responsible for their choices. The Jews in Jeremiah's day struggled to keep these revelations in balance, as anyone does who experiences extreme and apparently unjustified punishment. They denied either the sovereignty of God or their own responsibility. Job, too, struggled with these issues but in his personal life.

The great revelation of Lamentations is the covenant faithfulness of God in spite of the covenant unfaithfulness of His people.

God is the central figure in this book, not Jeremiah (who goes unnamed in the book) or the Judahites. This book is a revelation of God, as is every book in the Bible. The aspect of God's character that shines through the book from beginning to end is His sorrow. Sin and apostasy not only result in inevitable discipline for people, but they cause God great pain. He does not enjoy punishing His people for their unfaithfulness. Behind the heartbreak that Jeremiah articulated we can sense the heartbreak of God Himself. We can also see the foreshadowings of Jesus Christ's heartbreak over rebels against God that come through strongly in the Gospels and recall the sentiments that Jeremiah expressed in Lamentations.

The key verses in the book are 3:22-23. These verses appear, appropriately, near the structural center of the book. More importantly, they express the positive truth of God's faithfulness against the black backdrop of the Judahites' unfaithfulness. Unless God was faithful to His covenant promises, the siege of Jerusalem would have spelled the end of Israel. This reference to God's faithfulness is one of the few notes of hope in the litany of tragedy that is the Book of Lamentations. Judgment had to come on Judah because of her covenant unfaithfulness, but Yahweh was faithful to His covenant promises and provided compassion every morning.

There are several abiding values of this book that make it useful for us today.

The first is the revelation Lamentation provides of the heart of God. How does God feel when His people wander away from Him, squander His blessings, and get into trouble? He still loves them and remains committed to their blessing even though He allows them to reap the whirlwind that they have sown. The great New Testament parallel to this revelation is Jesus' parable of the prodigal son (Luke 15:11-32).

A second abiding value of this book is that sin eventually and inevitably results in devastation. This is perhaps the most obvious lesson of the book. The terrible consequences of the siege of Jerusalem, which Jeremiah chronicled in all their horrors, were the fruit of unfaithfulness to God. People cannot escape the death that sin brings, even God's people. Romans 6:23 expresses a universal truth: sin always results in death in some form. The Judahites thought they could get away with their sins, but even though God was slow to judge them, they finally experienced the devastating consequences of sin. I think one of the reasons we do not hear more preaching on Lamentations today is that our contemporaries do not want to be reminded of their sin any more than Jeremiah's did. If there was more preaching on Lamentations people would have to face up to the fact that sin leads to terrible devastation.

A third value of this book is its example of how to deal with God after He has brought the devastation of His punishment on us because of our sins. Jeremiah modeled this for us. After judgment people need to turn back to God. We see Jeremiah doing this in his prayers. A prayer concludes each of the first three laments. In each of these chapters Jeremiah focused first on the terrible judgment of God, but then he appealed to God for mercy and restoration. Chapter 5, the climax of the book, is entirely prayer (cf. Habakkuk 3). Having painted graphic pictures of the siege of Jerusalem and its consequences, the prophet concluded his book by praying to God. The normal reaction to devastating circumstances is to turn away from God. Jeremiah teaches us that when we find ourselves flat on our faces in the dust we need to turn back to Him in prayer and repentance.

There is not much hope in Lamentations. The emphasis is on the terrible consequences of apostasy. But the book ends with a reminder of the eternal sovereignty of Yahweh (5:19-22). Its mini-acrostic structure suggests that it is the answer to all the devastation described in the other acrostics in chapters 1-4. Jeremiah's question in verse 20 recalls Jesus question from Calvary: "My God, my God, why hast thou forsaken me?" It is not so much a clueless question, in both instances, as it is a question that highlights the drastic consequences of sin. Verse 21 proceeds to request that God will initiate restoration, the only hope of downtrodden sinners. Verse 22 reminds us that God does not utterly reject His people even though His anger may burn against them, though it does so in an almost hopeless way that finishes off the essentially negative message of the book.

God is angry with the church of our day and with professing Christians of our day. We have departed from God, and we can count on His judgment. We may spend too much time on the good news of salvation by grace and not enough time on the bad news that judgment is coming because of sin. Lamentations helps us remember why we need salvation. Its message is much needed in our day.

Constable: Lamentations (Outline)

Outline

I. The destruction and misery of Jerusalem (the first lament) ch. 1

A. An observer's sorrow over Jerusalem's condition 1:1-11

B. Jerusalem's sorrow over her own condition 1:12-22

II. The divine punishment of Jerusalem (the second lament) ch. 2

A. God's anger 2:1-10

B. Jeremiah's grief 2:11-19

C. Jerusalem's plea 2:20-22

III. The prophet's response to divine judgment (the third lament) ch. 3

A. Jeremiah's sorrows 3:1-18

B. Jeremiah's hope 3:19-40

C. Jeremiah's prayer 3:41-66

IV. The anger of Yahweh (the fourth lament) ch. 4

A. Conditions during the siege 4:1-11

B. Causes of the siege 4:12-20

C. Hope following the siege 4:21-22

V. The response of the godly (the fifth lament) ch. 5

A. A plea for remembrance 5:1-18

B. A plea for restoration 5:19-22

Constable: Lamentations

Lamentations

Bibliography

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Chisholm, Robert B., Jr. "A Theology of Jeremiah and Lamentations." In A Biblical Theology of the Old Testament, pp. 341-63. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H. "Lamentations." In The Bible Knowledge Commentary: Old Testament, pp. 1207-23. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellison, H. L. "Lamentations." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

_____. Jeremiah and Lamentations: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng. and Downers Grove, Ill.: Inter-Varsity Press, 1973.

Heater, Homer, Jr. "Structure and Meaning in Lamentations." Bibliotheca Sacra 149:595 (July-September 1992):304-15.

Jamieson, Robert; A. R. Fausset; and David Brown. Commentary Practical and Explanatory on the Whole Bible. Reprint ed. Grand Rapids: Zondervan Publishing House, 1961.

Jensen, Irving L. Jeremiah and Lamentations. Everyman's Bible Commentary series. Chicago: Moody Press, 1966 (Jeremiah), 1972 (Lamentations).

Kaiser, Walter C., Jr. A Biblical Approach to Personal Suffering. Chicago: Moody Press, 1982.

Keil, Carl Friedrich. "The Lamentations of Jeremiah." In The Prophecies of Jeremiah, 2:333-455. Translated by David Patrick. Biblical Commentary on the Old Testament. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Martin, John A. "The Contribution of the Book of Lamentations to Salvation History." Th.M. thesis, Dallas Theological Seminary, 1975.

Price, Ross. "Lamentations." In The Wycliffe Bible Commentary, pp. 695-701. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Schaeffer, Francis A. Death in the City. Chicago: Inter-Varsity Press, 1969.

Swindoll, Charles R. The Lamentations of Jeremiah. Bible Study Guide. Fullerton, Calif.: Insight for Living, 1977.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: Lamentations (Book Introduction)

THE LAMENTATIONS OF JEREMIAS.

INTRODUCTION.

In these Jeremias laments in a most pathetic manner the miseries of his people, and the destruction of Jerusalem and the temple, in Hebrew verses, beginning with different letters according to the order of the Hebrew alphabet. (Challoner) --- In the first chapter the order is exactly observed, but in the three next phe comes before ain, either for some mystery to us unknown, or by the derangement of transcribers, who perhaps thought that those verses were better connected, as they seem to be, (Calmet) though this is not very clear. (Haydock) --- In such pieces the sentiments of a pensive heart are poured out without much connection. (Worthington) --- The Greeks style this word Greek: threnoi, and Hebrew kinoth, or lamentations. (Haydock) --- St. Jerome, (2 Paralipomenon xxxv. 25.) thinks it was the first composition of Jeremias, and sung at the death of Josias. (Worthington) (St. Jerome, in Zacharias xii. 11.) --- The eulogy of the king seems to belong to him rather than to Sedecias, chap. iv. 20. (Calmet) --- Yet it might afterwards be applied to the latter, (Haydock) and to the ruin of Jerusalem, Ecclesiasticus xlix. 8. (St. Jerome, Pref.; Theodoret, &c.) --- The city is represented standing, and sometimes in ruins. Chap. v. seems to have been written after the rest, ver. 4, 18. (Calmet) --- It is not acrostic like them. The prophet alludes to the wretched condition of the Jews, after the murder of their Messias; and hence the Church makes use of the lamentations on the anniversary of our Saviour's passion, inviting all sinners, both Jews and Gentiles, to repent: "Jerusalem, Jerusalem, be converted to the Lord thy God." (Worthington) --- Many passages are applicable to a soul fallen into sin, as the commentary under the name of St. Jerome, (Haydock) compiled by Rabanus, (Du Pin) shews. (Haydock)

Gill: Lamentations (Book Introduction)

INTRODUCTION TO LAMENTATIONS

This book very properly follows the prophecy of Jeremiah, not only because wrote by him, but because of the subject matter of it, the deplorable case of the Jews upon the destruction of their city; and has been reckoned indeed as making one book with it; so Dean Prideaux ^a supposes it was reckoned by Josephus ^b, according to the number of the books of the Old Testament, which he gives; but it does not stand in this order in all printed Hebrew Bibles, especially in those published by the Jews; where it is placed in the Hagiographa, and among the five Megilloth; or with the books of Ruth, Esther, Ecclesiastes, and Solomon's Song, read at their festivals, as this on their public fast, on the ninth of Ab, for the destruction of their city; because they fancy it was not written by the gift of prophecy, but by the Holy Ghost, between which they make a distinction; and therefore remove it from the prophets; but this is the most natural place for it. It is sometimes called by the Jews "Echa", from the first word of it, which signifies "how"; and sometimes "Kinoth", "Lamentations", from the subject of it; and so by the Septuagint version "Threni", which signifies the same; and which is followed by the Vulgate Latin, and others, and by us. That Jeremiah was the writer of it is not questioned; nor is the divine authority of it doubted of. The precise place and time where and when he wrote it is not certain: some say he wrote it in a cave or den near Jerusalem; and Adrichomius ^c makes mention of a place, called

"the Prophet Jeremiah's pit, where he sat in the bitterness of his soul, grieving and weeping; and lamented and described the destruction of Jerusalem made by the Chaldeans, in a fourfold alphabet in metre; where Helena the empress, according to Nicephorus, built some wonderful works;''

but it rather seems that he wrote these Lamentations after he was carried away with the rest of the captives to Ramah, and dismissed to Mizpah, at one or other of these places. It is written in Hebrew metre, though now little understood; and the first four chapters in an alphabetical manner; every verse beginning in order with the letters of the alphabet; and in the third chapter it is done three times over; three verses together beginning with the same letter: this seems to be done to make it more agreeable, and to help the memory. Jarchi thinks that this is the same book, which, having been publicly read by Baruch, was cut to pieces by King Jehoiakim, and cast into the fire ^d and burnt; which consisted of the first, second, and fourth chapters, and to which was afterwards added the third chapter; but it is without any reason or foundation; seeing that contained all Jeremiah's prophecies, not only against Israel and Judah, but against all the nations, Jer 32:2; which this book has nothing of; nor even the words, which are particularly said to be in that, respecting the destruction of Jerusalem by the king of Babylon, Jer 32:29; Josephus ^e seems to have been of opinion that this book of Lamentations was written by Jeremy on account of the death of Josiah, 2Ch 35:25; and in which he is followed by many; but the lamentation made in this book is not for a single person only, but for a city, and even for the whole nation of the Jews; nor is there anything suitable to Josiah, and his case; what seems most plausible is in Lam 4:20; and that better agrees with Zedekiah than with him. It appears plainly to be written after the destruction of the city and temple, and the sad desolation made in the land of Judea, because of the sins of the priests and people; and the design of it is to lament these things; to bring them to repentance and humiliation for their sins, and to give some comfortable hope that God will be merciful to them, and restore them again to their former privileges, for which the prophet prays. The introduction to it, in the Septuagint, Vulgate Latin, and Arabic versions, is,

"and it came to pass after Israel was carried captive, and Jerusalem laid waste, Jeremiah sat weeping, and delivered out this lamentation over Jerusalem; and said,''

what follows.

Gill: Lamentations 3 (Chapter Introduction)

INTRODUCTION TO LAMENTATIONS 3

This chapter is a complaint and lamentation like the former, and on the same subject, only the prophet mixes his own afflictions and distresses with the public calamities; or else he represents the church in her complaints; and some have thought him to be a type of Christ throughout the whole; to whom various things may be applied. It is indeed written in a different form from the other chapters, in another sort of metre; and though in an alphabetical manner as the rest, yet with this difference, that three verses together begin with the same letter; so that the alphabet is gone through three times in it. Here is first a complaint of the afflictions of the prophet, and of the people, expressed by a rod, by darkness, by wormwood and gall, and many other things; and especially by the Lord's appearing against them as an enemy, in a most severe and terrible manner; shutting out their prayer; being as a bear and lion to them; and giving them up to the cruelty and scorn of their enemies, Lam 3:1; then follows some comfort taken by them, from the mercy, faithfulness, and goodness of God; from the usefulness of patience in bearing afflictions; and from the end of God in laying them upon men; and from the providence of God, by which all things are ordered, Lam 3:22; wherefore, instead of complaining, it would be better, it is suggested, to attend to the duties of examination of their ways, and of repentance, and of prayer, Lam 3:39; and a particular prayer is directed to, in which confession of sin is made, and their miseries deplored, by reason of the hidings of God's face, and the insults of their enemies, Lam 3:42; and then the prophet expresses his sympathy with his people under affliction, and declares what he himself met with from his enemies, Lam 3:48; and relates bow he called upon the Lord, and he heard and delivered him, Lam 3:55; and concludes with a request that he would judge his cause, and avenge him on enemies, Lam 3:59.