Lamentations 3
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Lamentations 3
I Am the Man That Hath Seen Affliction
1I am the man that hath seen affliction by the rod of his wrath.
Jamieson-Fausset-Brown
CHAPTER (ELEGY) 3
La 3:1-66.
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 (La 3:22, 40-47). The stanzas consist of three lines, each of which begins with the same Hebrew letter.
Aleph.
1-3. seen affliction--his own in the dungeon of Malchiah (Jr 38:6); that of his countrymen also in the siege. Both were types of that of Christ.
CHAPTER (ELEGY) 3
La 3:1-66.
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 (La 3:22, 40-47). The stanzas consist of three lines, each of which begins with the same Hebrew letter.
Aleph.
1-3. seen affliction--his own in the dungeon of Malchiah (Jr 38:6); that of his countrymen also in the siege. Both were types of that of Christ.
The Pulpit Commentary
MONOLOGUE SPOKEN BY AN INDIVIDUAL BELIEVER WHOSE FATE IS BOUND UP WITH THAT OF THE NATION; OR PERHAPS BY THE NATION PERSONIFIED (see Introduction).
Seen. "To see" in Hebrew often means "to experience;" e.g. Jer_5:12; Psa_16:10; Ecc_8:16. By the rod of his wrath. The idea is, not that Babylon has humbled Israel as Jehovah's instrument, but that God himself has brought these troubles upon his people. "He had led me, hath hedged me about," etc.
MONOLOGUE SPOKEN BY AN INDIVIDUAL BELIEVER WHOSE FATE IS BOUND UP WITH THAT OF THE NATION; OR PERHAPS BY THE NATION PERSONIFIED (see Introduction).
Seen. "To see" in Hebrew often means "to experience;" e.g. Jer_5:12; Psa_16:10; Ecc_8:16. By the rod of his wrath. The idea is, not that Babylon has humbled Israel as Jehovah's instrument, but that God himself has brought these troubles upon his people. "He had led me, hath hedged me about," etc.
2He hath led me, and brought me into darkness, but not into light.
3Surely against me is he turned; he turneth his hand against me all the day.
The Pulpit Commentary
Is he turned; he turneth; rather, he turneth again and again.
Is he turned; he turneth; rather, he turneth again and again.
4My flesh and my skin hath he made old; he hath broken my bones.
Jamieson-Fausset-Brown
4-6. (Job 16:8).
4-6. (Job 16:8).
The Pulpit Commentary
Made old; more literally, worn away, as a garment (comp. Isa_50:9; Isa_51:6). Broken my bones. So Job complains, "His wrath teareth and persecuteth me" (Job_16:9); and, a still closer parallel, Hezekiah, "As a lion, so will he break all my bones" (Isa_38:13). Comp. Psa_51:8, "The bones which thou hast broken."
Made old; more literally, worn away, as a garment (comp. Isa_50:9; Isa_51:6). Broken my bones. So Job complains, "His wrath teareth and persecuteth me" (Job_16:9); and, a still closer parallel, Hezekiah, "As a lion, so will he break all my bones" (Isa_38:13). Comp. Psa_51:8, "The bones which thou hast broken."
5He hath builded against me, and compassed me with gall and travail.
The Pulpit Commentary
He hath builded against me, and compassed me. A figure from the siege of a town. Gall. For the true meaning of the word, see on Jer_8:14. We need not trouble ourselves about it here, for the word is evidently used as a kind of "ideograph" for bitterness. Travel; literally, weariness.
He hath builded against me, and compassed me. A figure from the siege of a town. Gall. For the true meaning of the word, see on Jer_8:14. We need not trouble ourselves about it here, for the word is evidently used as a kind of "ideograph" for bitterness. Travel; literally, weariness.
6He hath set me in dark places, as they that be dead of old.
The Pulpit Commentary
This verse is verbally reproduced in Psa_143:3. In dark places; i.e. in Hades (comp. Psa_88:7). As they that be dead of old. A strange comparison; for what difference can it make whether the dead are men of the ancient or the modern world? The rendering, however, though perfectly admissible, is less suitable to the context than as they that are forever dead; who have entered "the land from which there is no return" (an Assyrian title of Hades). Comp. "the everlasting house," i.e. the grave (Ecc_12:5), "the everlasting sleep" (Jer_51:39, Jer_51:57).
This verse is verbally reproduced in Psa_143:3. In dark places; i.e. in Hades (comp. Psa_88:7). As they that be dead of old. A strange comparison; for what difference can it make whether the dead are men of the ancient or the modern world? The rendering, however, though perfectly admissible, is less suitable to the context than as they that are forever dead; who have entered "the land from which there is no return" (an Assyrian title of Hades). Comp. "the everlasting house," i.e. the grave (Ecc_12:5), "the everlasting sleep" (Jer_51:39, Jer_51:57).
7He hath hedged me about, that I cannot get out: he hath made my chain heavy.
Jamieson-Fausset-Brown
7-9. hedged--(Job 3:23; Ho 2:6).
chain--literally, "chain of brass."
7-9. hedged--(Job 3:23; Ho 2:6).
chain--literally, "chain of brass."
The Pulpit Commentary
Three figures, interrupted by a literal statement of the ill success of prayer. A traveller who finds himself suddenly caged up by a high thorn hedge (comp. Job_3:23; Hos_2:6). A prisoner with a heavy chain. Again, a traveller suddenly shut up by solid stone walls (comp. Hos_2:8).
My chain; literally, my brass (comp. Jdg_16:21; 2Ki_25:7).
Three figures, interrupted by a literal statement of the ill success of prayer. A traveller who finds himself suddenly caged up by a high thorn hedge (comp. Job_3:23; Hos_2:6). A prisoner with a heavy chain. Again, a traveller suddenly shut up by solid stone walls (comp. Hos_2:8).
My chain; literally, my brass (comp. Jdg_16:21; 2Ki_25:7).
8Also when I cry and shout, he shutteth out my prayer.
The Pulpit Commentary
He shutteth out my prayer. There is a kind of barrier through which these futile prayers cannot penetrate (comp. on Lam_3:44).
He shutteth out my prayer. There is a kind of barrier through which these futile prayers cannot penetrate (comp. on Lam_3:44).
9He hath inclosed my ways with hewn stone, he hath made my paths crooked.
The Pulpit Commentary
Inclosed; or, walled up; the participle of this verb is rendered "masons" in the Authorized Version of 2Ki_12:12. Made my paths crooked; i.e. hath compelled me to walk in byways. But this hardly seems appropriate to the context. The semitas meas subvertit of the Vulgate is preferable. Render, therefore, turned my path upside down (comp. Isa_24:1). An analogous expression m Job_30:13 is rendered in the Authorized Version, "they mar my path." Thenius thinks that the destruction of a raised causeway is the figure intended; but the word is quite correctly rendered "paths;" see the note of Delitzsch on Isa_59:8.
Inclosed; or, walled up; the participle of this verb is rendered "masons" in the Authorized Version of 2Ki_12:12. Made my paths crooked; i.e. hath compelled me to walk in byways. But this hardly seems appropriate to the context. The semitas meas subvertit of the Vulgate is preferable. Render, therefore, turned my path upside down (comp. Isa_24:1). An analogous expression m Job_30:13 is rendered in the Authorized Version, "they mar my path." Thenius thinks that the destruction of a raised causeway is the figure intended; but the word is quite correctly rendered "paths;" see the note of Delitzsch on Isa_59:8.
10He was unto me as a bear lying in wait, and as a lion in secret places.
Jamieson-Fausset-Brown
10-13. (Job 10:16; Ho 13:7, 8).
10-13. (Job 10:16; Ho 13:7, 8).
The Pulpit Commentary
Was; rather, is. As a bear...as a lion. The comparison of the enemy to a lion is not uncommon; see e.g. Jer_4:7; Jer_5:6 (see note); Jer_49:19; Jer_1:1-19 :44; Psa_10:9; Psa_17:12; Job_10:16. The bear is only once mentioned in such a context (Hos_13:8). The two latter passages may possibly have been in the mind of the writer, as Jehovah is in both the subject of the comparison.
Was; rather, is. As a bear...as a lion. The comparison of the enemy to a lion is not uncommon; see e.g. Jer_4:7; Jer_5:6 (see note); Jer_49:19; Jer_1:1-19 :44; Psa_10:9; Psa_17:12; Job_10:16. The bear is only once mentioned in such a context (Hos_13:8). The two latter passages may possibly have been in the mind of the writer, as Jehovah is in both the subject of the comparison.
11He hath turned aside my ways, and pulled me in pieces: he hath made me desolate.
The Pulpit Commentary
Hath turned aside my ways; i.e. hath caused me to go astray. Comp. Psa_146:9, "The way of the ungodly he maketh crooked," i.e. he leadeth them to destruction. Made me desolate; or, made me stunned ("astonied," Ezr_9:3 in our Bible). So Lam_1:13, Lam_1:16.
Hath turned aside my ways; i.e. hath caused me to go astray. Comp. Psa_146:9, "The way of the ungodly he maketh crooked," i.e. he leadeth them to destruction. Made me desolate; or, made me stunned ("astonied," Ezr_9:3 in our Bible). So Lam_1:13, Lam_1:16.
12He hath bent his bow, and set me as a mark for the arrow.
The Pulpit Commentary
Set me as a mark. Precisely as Job complains of Jehovah, "He hath set me up for his mark" (Job_16:13).
Set me as a mark. Precisely as Job complains of Jehovah, "He hath set me up for his mark" (Job_16:13).
13He hath caused the arrows of his quiver to enter into my reins.
The Pulpit Commentary
This verse seems strangely short—it consists of only four words in the Hebrew, Probably something like "his weapons," or "the weapons of death" (Psa_7:13), has fallen out. Restore them, and the verse becomes a two-membered one, like its companions. To enter into my reins. So Job (Job_16:12), "He cleaveth my reins asunder." "Reins," equivalent to "inward parts," like "heart," with which it is often combined; e.g. Jer_11:20; Jer_17:10; Jer_20:12.
This verse seems strangely short—it consists of only four words in the Hebrew, Probably something like "his weapons," or "the weapons of death" (Psa_7:13), has fallen out. Restore them, and the verse becomes a two-membered one, like its companions. To enter into my reins. So Job (Job_16:12), "He cleaveth my reins asunder." "Reins," equivalent to "inward parts," like "heart," with which it is often combined; e.g. Jer_11:20; Jer_17:10; Jer_20:12.
14I was a derision to all my people; and their song all the day.
The Pulpit Commentary
A derision to all my people. If the text-reading is correct, these are the words of Jeremiah (or one like Jeremiah), describing the ill return accorded to his friendly admonitions. But the Massora mention Psa_144:2; 2Sa_22:44; Lam_3:14, as passages in which "my people" is used, whereas we should expect "peoples." The Syriac Version of our passage actually translates "to all peoples," and the prefixed "all" certainly favours the plural, and so, in a far higher degree, does the view we have been led to adopt of the speaker of this Lamentation (see Introduction). The correction (‛ammim for ‛ammi) has been received by Archbishop Seeker, by Ewald, and by J. Olshausen. Their song. A reminiscence of Job_30:9.
A derision to all my people. If the text-reading is correct, these are the words of Jeremiah (or one like Jeremiah), describing the ill return accorded to his friendly admonitions. But the Massora mention Psa_144:2; 2Sa_22:44; Lam_3:14, as passages in which "my people" is used, whereas we should expect "peoples." The Syriac Version of our passage actually translates "to all peoples," and the prefixed "all" certainly favours the plural, and so, in a far higher degree, does the view we have been led to adopt of the speaker of this Lamentation (see Introduction). The correction (‛ammim for ‛ammi) has been received by Archbishop Seeker, by Ewald, and by J. Olshausen. Their song. A reminiscence of Job_30:9.
15He hath filled me with bitterness, he hath made me drunken with wormwood.
The Pulpit Commentary
With bitterness; literally, with bitternesses; i.e. bitter troubles. A reminiscence of Job_9:18. With wormwood; i.e. with a drink of wormwood (comp. Jer_9:15; Jer_23:15). We are slightly reminded of Psa_69:21, "They gave me gall for my meat."
With bitterness; literally, with bitternesses; i.e. bitter troubles. A reminiscence of Job_9:18. With wormwood; i.e. with a drink of wormwood (comp. Jer_9:15; Jer_23:15). We are slightly reminded of Psa_69:21, "They gave me gall for my meat."
16He hath also broken my teeth with gravel stones, he hath covered me with ashes.
Jamieson-Fausset-Brown
16-18. gravel--referring to the grit that often mixes with bread baked in ashes, as is the custom of baking in the East (Pr 20:17). We fare as hardly as those who eat such bread. The same allusion is in "Covered me with ashes," namely, as bread.
16-18. gravel--referring to the grit that often mixes with bread baked in ashes, as is the custom of baking in the East (Pr 20:17). We fare as hardly as those who eat such bread. The same allusion is in "Covered me with ashes," namely, as bread.
The Pulpit Commentary
He hath also broken my teeth with gravel stones; i.e. he hath given me stones instead of bread (comp. Mat_7:9). The Jewish rabbi commonly called Rashi thinks that a historical fact is preserved in these words, and that the Jewish exiles were really obliged to eat bread mixed with grit, because they had to bake in pits dug in the ground. So too many later commentators, e.g. Grotius, who compares a passage of Seneca ('De Benefic.,' 2.7), "Beneficium superbe datum simile est pani lapidoso." He hath covered me with ashes; rather, he hath pressed me down into ashes. A figurative expression for great humiliation. So in the Talmud the Jewish nation is described as "pressed down into ashes" ('Bereshith Rabba,' 75).
He hath also broken my teeth with gravel stones; i.e. he hath given me stones instead of bread (comp. Mat_7:9). The Jewish rabbi commonly called Rashi thinks that a historical fact is preserved in these words, and that the Jewish exiles were really obliged to eat bread mixed with grit, because they had to bake in pits dug in the ground. So too many later commentators, e.g. Grotius, who compares a passage of Seneca ('De Benefic.,' 2.7), "Beneficium superbe datum simile est pani lapidoso." He hath covered me with ashes; rather, he hath pressed me down into ashes. A figurative expression for great humiliation. So in the Talmud the Jewish nation is described as "pressed down into ashes" ('Bereshith Rabba,' 75).
17And thou hast removed my soul far off from peace: I forgat prosperity.
The Pulpit Commentary
Thou hast removed my soul; rather, thou hast rejected my soul. The words look like a quotation from Psa_88:14 (Hebrew, 15), where they are undoubtedly an address to Jehovah. But there is another rendering, which grammatically is equally tenable, and which avoids the strangely abrupt address to God, viz. My soul is rejected (from peace).
Thou hast removed my soul; rather, thou hast rejected my soul. The words look like a quotation from Psa_88:14 (Hebrew, 15), where they are undoubtedly an address to Jehovah. But there is another rendering, which grammatically is equally tenable, and which avoids the strangely abrupt address to God, viz. My soul is rejected (from peace).
18And I said, My strength and my hope is perished from the LORD:
Remembering Mine Affliction
19Remembering mine affliction and my misery, the wormwood and the gall.
Jamieson-Fausset-Brown
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.
wormwood ... gall--(Jr 9:15).
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.
wormwood ... gall--(Jr 9:15).
The Pulpit Commentary
These verses prepare the way for a brief interval of calmness and resignation.
Remembering; rather, remember. It is the language of prayer.
These verses prepare the way for a brief interval of calmness and resignation.
Remembering; rather, remember. It is the language of prayer.
20My soul hath them still in remembrance, and is humbled in me.
The Pulpit Commentary
My soul, etc. This rendering is difficult. In the next verse we read, "This I recall to my mind, therefore I have hope," which seems inconsistent with Lam_3:20 as given in the Authorized Version. An equally grammatical and still more obvious translation is, Thou (O God!) wilt surely remember, for my soul is bowed down within me. The latter part of the line is a reminiscence of Psa_42:5, at least, if the text be correct, for the closing words do not cohere well with the opening ones. The Peshito (Syriac) has, "Remember, and revive [literally, 'cause to return'] my soul within me," which involves a slightly different reading of one word. But more tempting than any other view of the meaning is that of Bickell, though it involves a correction and an insertion, "My soul remembereth well and meditateth on thy faithfulness."
My soul, etc. This rendering is difficult. In the next verse we read, "This I recall to my mind, therefore I have hope," which seems inconsistent with Lam_3:20 as given in the Authorized Version. An equally grammatical and still more obvious translation is, Thou (O God!) wilt surely remember, for my soul is bowed down within me. The latter part of the line is a reminiscence of Psa_42:5, at least, if the text be correct, for the closing words do not cohere well with the opening ones. The Peshito (Syriac) has, "Remember, and revive [literally, 'cause to return'] my soul within me," which involves a slightly different reading of one word. But more tempting than any other view of the meaning is that of Bickell, though it involves a correction and an insertion, "My soul remembereth well and meditateth on thy faithfulness."
21This I recall to my mind, therefore have I hope.
The Pulpit Commentary
This I recall to my mind, etc.; viz. that thou wilt remember me, or, thy faithfulness (Lam_3:20). Here again there appears to be a reminiscence of a passage in Psa_42:1-11. (Psa_42:4). Others suppose that "this" refers to the following verses; but in this case a new section would begin in the middle of a triad (the triad of verses beginning with zayin), which is certainly improbable.
This I recall to my mind, etc.; viz. that thou wilt remember me, or, thy faithfulness (Lam_3:20). Here again there appears to be a reminiscence of a passage in Psa_42:1-11. (Psa_42:4). Others suppose that "this" refers to the following verses; but in this case a new section would begin in the middle of a triad (the triad of verses beginning with zayin), which is certainly improbable.
It Is of the LORD's Mercies That We Are Not Consumed
22It is of the LORD’s mercies that we are not consumed, because his compassions fail not.
Jamieson-Fausset-Brown
22-24. (Mal 3:6).
22-24. (Mal 3:6).
The Pulpit Commentary
RESIGNATION AND HOPEFULNESS.
It is of the Lord's mercies, etc.; literally, The Lord's mercies that we are not consumed. But the "we" is difficult, especially considering that in Lam_3:23 (which is clearly parallel) the subject of the sentence is, not "we," but "the Lord's mercies." Hence it is probable that the reading of the Targum and the Peshite (adopted by Thenius, Ewald, and Bickell) is correct, "The Lord's mercies, verily they cease not" (tammū for tamnū).
RESIGNATION AND HOPEFULNESS.
It is of the Lord's mercies, etc.; literally, The Lord's mercies that we are not consumed. But the "we" is difficult, especially considering that in Lam_3:23 (which is clearly parallel) the subject of the sentence is, not "we," but "the Lord's mercies." Hence it is probable that the reading of the Targum and the Peshite (adopted by Thenius, Ewald, and Bickell) is correct, "The Lord's mercies, verily they cease not" (tammū for tamnū).
23They are new every morning: great is thy faithfulness.
24The LORD is my portion, saith my soul; therefore will I hope in him.
The Pulpit Commentary
The Lord is my Portion. A reminiscence of Psa_16:5 (comp. Psa_73:26; Psa_119:57; Psa_142:5).
The Lord is my Portion. A reminiscence of Psa_16:5 (comp. Psa_73:26; Psa_119:57; Psa_142:5).
25The LORD is good unto them that wait for him, to the soul that seeketh him.
Jamieson-Fausset-Brown
25-27. The repetition of "good" at the beginning of each of the three verses heightens the effect.
wait--(Is 30:18).
25-27. The repetition of "good" at the beginning of each of the three verses heightens the effect.
wait--(Is 30:18).
26It is good that a man should both hope and quietly wait for the salvation of the LORD.
The Pulpit Commentary
Should both hope and quietly wait; rather, should wait in silence. "Silence'' is an expression of the psalmist's (the Lamentations are psalms) for resignation to the will of God; comp. Psa_62:1 (Hebrew, 2); Psa_65:1 (Hebrew, 2), and see Authorized Version, margin. The thought of the verse is that of Psa_37:7.
Should both hope and quietly wait; rather, should wait in silence. "Silence'' is an expression of the psalmist's (the Lamentations are psalms) for resignation to the will of God; comp. Psa_62:1 (Hebrew, 2); Psa_65:1 (Hebrew, 2), and see Authorized Version, margin. The thought of the verse is that of Psa_37:7.
27It is good for a man that he bear the yoke of his youth.
The Pulpit Commentary
In his youth. The thought of this verse reminds us of Psa_119:71. Youth is mentioned as the time when it is easier to adapt one's self to circumstances, and when discipline is most readily accepted. The words do not prove that the writer is young, any more than Psa_119:9 and Psa_119:100 of Psa_119:1-176. prove that the psalmist was an aged man (against this view, see Psa_119:84-87). There is no occasion, therefore, for the textual alteration (for as such I cannot help regarding it), "from his youth," found in some Hebrew manuscripts in Theodotion, in the Aldine edition of the Septuagint, and in the Vulgate. The reading was probably dictated by the unconscious endeavour to prop up the theory of Jeremiah's authorship. The scribes and translators remembered, inopportunely, that the trials of Jeremiah began in early manhood.
In his youth. The thought of this verse reminds us of Psa_119:71. Youth is mentioned as the time when it is easier to adapt one's self to circumstances, and when discipline is most readily accepted. The words do not prove that the writer is young, any more than Psa_119:9 and Psa_119:100 of Psa_119:1-176. prove that the psalmist was an aged man (against this view, see Psa_119:84-87). There is no occasion, therefore, for the textual alteration (for as such I cannot help regarding it), "from his youth," found in some Hebrew manuscripts in Theodotion, in the Aldine edition of the Septuagint, and in the Vulgate. The reading was probably dictated by the unconscious endeavour to prop up the theory of Jeremiah's authorship. The scribes and translators remembered, inopportunely, that the trials of Jeremiah began in early manhood.
28He sitteth alone and keepeth silence, because he hath borne it upon him.
Jamieson-Fausset-Brown
28-30. The fruit of true docility and patience. He does not fight against the yoke (Jr 31:18; Ac 9:5), but accommodates himself to it.
alone--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.
borne it upon him--that is, because he is used to bearing it on him. Rather, "because He (the Lord, La 3:26) hath laid it on him" [Vatablus].
28-30. The fruit of true docility and patience. He does not fight against the yoke (Jr 31:18; Ac 9:5), but accommodates himself to it.
alone--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.
borne it upon him--that is, because he is used to bearing it on him. Rather, "because He (the Lord, La 3:26) hath laid it on him" [Vatablus].
The Pulpit Commentary
He sitteth alone, etc.; rather, Let him sit alone … let him keep silence (Lam_3:28)… let him put (Lam_3:29)… let him give … let him be filled (Lam_3:30). The connection is—since it is good for a man to be afflicted, let him sit still, when trouble is sent, and resign himself to bear it.
Because he hath borne it; rather, when he (viz. God) hath laid it.
He sitteth alone, etc.; rather, Let him sit alone … let him keep silence (Lam_3:28)… let him put (Lam_3:29)… let him give … let him be filled (Lam_3:30). The connection is—since it is good for a man to be afflicted, let him sit still, when trouble is sent, and resign himself to bear it.
Because he hath borne it; rather, when he (viz. God) hath laid it.
29He putteth his mouth in the dust; if so be there may be hope.
The Pulpit Commentary
He putteth his mouth, etc. An Oriental manner of expressing submission (comp. Mic_7:17; Psa_72:9).
He putteth his mouth, etc. An Oriental manner of expressing submission (comp. Mic_7:17; Psa_72:9).
30He giveth his cheek to him that smiteth him: he is filled full with reproach.
The Pulpit Commentary
He giveth his cheek. Notice the striking affinity (which is hardly accidental) to Job_16:10; Isa_1:6. The ideal of the righteous man, according to these kindred books, contains, as one of its most prominent features, the patient endurance of affliction; and so too does the same ideal, received and amplified by the greatest "Servant of Jehovah" (Mat_5:39).
He giveth his cheek. Notice the striking affinity (which is hardly accidental) to Job_16:10; Isa_1:6. The ideal of the righteous man, according to these kindred books, contains, as one of its most prominent features, the patient endurance of affliction; and so too does the same ideal, received and amplified by the greatest "Servant of Jehovah" (Mat_5:39).
The Lord Will Not Cast Off For Ever
31For the LORD will not cast off for ever:
Jamieson-Fausset-Brown
31-33. True repentance is never without hope (Psa 94:14).
31-33. True repentance is never without hope (Psa 94:14).
32But though he cause grief, yet will he have compassion according to the multitude of his mercies.
33For he doth not afflict willingly nor grieve the children of men.
The Pulpit Commentary
Two grounds of comfort:
(1) the trouble is only for a time, and God will have compassion again (Lam_3:31, Lam_3:32); and
(2) God does not afflict in a malicious spirit (Lam_3:33).
Willingly; literally, from his heart.
Two grounds of comfort:
(1) the trouble is only for a time, and God will have compassion again (Lam_3:31, Lam_3:32); and
(2) God does not afflict in a malicious spirit (Lam_3:33).
Willingly; literally, from his heart.
34To crush under his feet all the prisoners of the earth.
Jamieson-Fausset-Brown
34-36. This triplet has an infinitive in the beginning of each verse, the governing finite verb being in the end of La 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," Ha 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.
34-36. This triplet has an infinitive in the beginning of each verse, the governing finite verb being in the end of La 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," Ha 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.
The Pulpit Commentary
These two triads form a transition to the renewed complaints and appeals for help in the following verses. The first triad is probably an amplification of the statement that "the Lord doth not afflict willingly." This being the ease, the injustice which darkens human life cannot be approved by him.
To crush, etc. With manifest reference to the cruelties of the Babylonian conquerors of the Jews.
These two triads form a transition to the renewed complaints and appeals for help in the following verses. The first triad is probably an amplification of the statement that "the Lord doth not afflict willingly." This being the ease, the injustice which darkens human life cannot be approved by him.
To crush, etc. With manifest reference to the cruelties of the Babylonian conquerors of the Jews.
35To turn aside the right of a man before the face of the most High,
The Pulpit Commentary
Before the face of the most High. In ancient phraseology, to bring a case before the judges was to bring it "unto the deity" ('el hā-'elōhı̄m), Exo_21:6; comp. Exo_22:8; or
. The text reading is, "the Lord seeth not." This may be explained either as "the Lord regardeth not (such thing)," or as a question, "Doth not the Lord regard (this)?"
Before the face of the most High. In ancient phraseology, to bring a case before the judges was to bring it "unto the deity" ('el hā-'elōhı̄m), Exo_21:6; comp. Exo_22:8; or
. The text reading is, "the Lord seeth not." This may be explained either as "the Lord regardeth not (such thing)," or as a question, "Doth not the Lord regard (this)?"
36To subvert a man in his cause, the LORD approveth not.
37Who is he that saith, and it cometh to pass, when the Lord commandeth it not?
Jamieson-Fausset-Brown
37-39. Who is it that can (as God, Psa 33:9) effect by a word anything, without the will of God?
37-39. Who is it that can (as God, Psa 33:9) effect by a word anything, without the will of God?
The Pulpit Commentary
EXHORTATION TO REPENTANCE; RENDERED, LAMENTATION.
Lam_3:37, Lam_3:38
True, God does not desire our misfortunes. But equally true is it that they do not happen without his express permission (comp. Isa_45:7; Amo_3:6).
That saith, and it cometh to pass (comp. Psa_33:9; Gen_1:3, etc.).
EXHORTATION TO REPENTANCE; RENDERED, LAMENTATION.
Lam_3:37, Lam_3:38
True, God does not desire our misfortunes. But equally true is it that they do not happen without his express permission (comp. Isa_45:7; Amo_3:6).
That saith, and it cometh to pass (comp. Psa_33:9; Gen_1:3, etc.).
38Out of the mouth of the most High proceedeth not evil and good?
39Wherefore doth a living man complain, a man for the punishment of his sins?
The Pulpit Commentary
Wherefore cloth a living man complain, etc.? The God of whom the poet speaks is the Searcher of hearts. Why, then, should a man complain when he knows that he deserves his punishment? The close of the verse should run, (Let) a man (rather sigh) over his sins.
Wherefore cloth a living man complain, etc.? The God of whom the poet speaks is the Searcher of hearts. Why, then, should a man complain when he knows that he deserves his punishment? The close of the verse should run, (Let) a man (rather sigh) over his sins.
Let Us Search and Try Our Ways
40Let us search and try our ways, and turn again to the LORD.
Jamieson-Fausset-Brown
40-42. us--Jeremiah and his fellow countrymen in their calamity.
search--as opposed to the torpor wherewith men rest only on their outward sufferings, without attending to the cause of them (Psa 139:23, 24).
40-42. us--Jeremiah and his fellow countrymen in their calamity.
search--as opposed to the torpor wherewith men rest only on their outward sufferings, without attending to the cause of them (Psa 139:23, 24).
The Pulpit Commentary
Confession of sin, followed by sighs and groans.
Let us search. Our troubles being caused by our sins, let us search them out and correct them.
Confession of sin, followed by sighs and groans.
Let us search. Our troubles being caused by our sins, let us search them out and correct them.
41Let us lift up our heart with our hands unto God in the heavens.
The Pulpit Commentary
Our heart with our hands. It is to be sincere prayer; "spreading out the hands" is not enough by itself (Isa_1:25).
Our heart with our hands. It is to be sincere prayer; "spreading out the hands" is not enough by itself (Isa_1:25).
42We have transgressed and have rebelled: thou hast not pardoned.
The Pulpit Commentary
We … thou. The pronouns are expressed in the Hebrew, and are meant to be spoken with emphasis.
We … thou. The pronouns are expressed in the Hebrew, and are meant to be spoken with emphasis.
43Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied.
Jamieson-Fausset-Brown
43-45. covered--namely, thyself (so La 3:44), so as not to see and pity our calamities, for even the most cruel in seeing a sad spectacle are moved to pity. Compare as to God "hiding His face," Psa 10:11; 22:25.
43-45. covered--namely, thyself (so La 3:44), so as not to see and pity our calamities, for even the most cruel in seeing a sad spectacle are moved to pity. Compare as to God "hiding His face," Psa 10:11; 22:25.
The Pulpit Commentary
Thou hast covered with anger. The clause seems imperfect; perhaps "thyself" has fallen out of the text (see next verse).
Thou hast covered with anger. The clause seems imperfect; perhaps "thyself" has fallen out of the text (see next verse).
44Thou hast covered thyself with a cloud, that our prayer should not pass through.
The Pulpit Commentary
That our prayer should not pass through. So Isa_58:4, "Ye do not so fast at this time as to make your voice to be heard on high;" Psa_55:1, "Hide not. thyself from my supplication."
That our prayer should not pass through. So Isa_58:4, "Ye do not so fast at this time as to make your voice to be heard on high;" Psa_55:1, "Hide not. thyself from my supplication."
45Thou hast made us as the offscouring and refuse in the midst of the people.
46All our enemies have opened their mouths against us.
Jamieson-Fausset-Brown
46-48. Pe is put before Ain (La 3:43, 46), as in La 2:16, 17; 4:16, 17. (La 2:16.)
46-48. Pe is put before Ain (La 3:43, 46), as in La 2:16, 17; 4:16, 17. (La 2:16.)
The Pulpit Commentary
Here occurs a break in the alphabetic order, as these three verses begin, not, as they should, with ayin, but with pe (see Introduction).
This verse is almost a verbal repetition of the first line of Lam_2:16.
Here occurs a break in the alphabetic order, as these three verses begin, not, as they should, with ayin, but with pe (see Introduction).
This verse is almost a verbal repetition of the first line of Lam_2:16.
47Fear and a snare is come upon us, desolation and destruction.
The Pulpit Commentary
Fear and a snare. An alliteration in the Hebrew, borrowed from Jer_48:43 (comp. Isa_24:17).
Runneth down, etc. (comp. Lam_1:16).
Fear and a snare. An alliteration in the Hebrew, borrowed from Jer_48:43 (comp. Isa_24:17).
Runneth down, etc. (comp. Lam_1:16).
48Mine eye runneth down with rivers of water for the destruction of the daughter of my people.
49Mine eye trickleth down, and ceaseth not, without any intermission.
Jamieson-Fausset-Brown
49-51. without ... intermission--or else, "because there is no intermission" [Piscator], namely, of my miseries.
49-51. without ... intermission--or else, "because there is no intermission" [Piscator], namely, of my miseries.
The Pulpit Commentary
Trickleth down; rather, poureth down. Ceaseth not; literally, is not silent (comp. Jer_14:17).
Trickleth down; rather, poureth down. Ceaseth not; literally, is not silent (comp. Jer_14:17).
50Till the LORD look down, and behold from heaven.
51Mine eye affecteth mine heart because of all the daughters of my city.
The Pulpit Commentary
Affecteth mine heart; rather, paineth me; literally, paineth my soul, the soul being mentioned as the centre of the feelings and emotions. The daughters of my city. The sad fate of the virgins of Jerusalem oppressed the spirit of the writer (pomp. Lam_1:4, Lam_1:18; Lam_2:10, Lam_2:21).
Affecteth mine heart; rather, paineth me; literally, paineth my soul, the soul being mentioned as the centre of the feelings and emotions. The daughters of my city. The sad fate of the virgins of Jerusalem oppressed the spirit of the writer (pomp. Lam_1:4, Lam_1:18; Lam_2:10, Lam_2:21).
52Mine enemies chased me sore, like a bird, without cause.
Jamieson-Fausset-Brown
52-54. a bird--which is destitute of counsel and strength. The allusion seems to be to Pr 1:17 [Calvin].
without cause--(Psa 69:4; 109:3, 4). Type of Messiah (Joh 15:25).
52-54. a bird--which is destitute of counsel and strength. The allusion seems to be to Pr 1:17 [Calvin].
without cause--(Psa 69:4; 109:3, 4). Type of Messiah (Joh 15:25).
The Pulpit Commentary
THE SPEAKER'S SUFFERINGS; AN EARNESTLY BELIEVING PRAYER FOR DELIVERANCE. He speaks as a representative of the nation; if we should not rather say that the nation itself, personified, is the speaker. In the first triad some have supposed a reference to the persecution suffered by Jeremiah at the hands of his countrymen. The "dungeon," or rather "pit," will in this case be the "dungeon" ("pit") mentioned in Jer_38:6. But a "pit" is a figure in the psalms for destruction (Psa_40:2; Psa_69:15), and there is nothing recorded in Jeremiah as to the" princes" haying cast stones at Jeremiah, or rolled a stone on to the top of the "pit." Besides, the "pit" into which the prophet was cast had "no water, but mire."
Mine enemies … without cause. These words ought to be connected, as in the Hebrew.
THE SPEAKER'S SUFFERINGS; AN EARNESTLY BELIEVING PRAYER FOR DELIVERANCE. He speaks as a representative of the nation; if we should not rather say that the nation itself, personified, is the speaker. In the first triad some have supposed a reference to the persecution suffered by Jeremiah at the hands of his countrymen. The "dungeon," or rather "pit," will in this case be the "dungeon" ("pit") mentioned in Jer_38:6. But a "pit" is a figure in the psalms for destruction (Psa_40:2; Psa_69:15), and there is nothing recorded in Jeremiah as to the" princes" haying cast stones at Jeremiah, or rolled a stone on to the top of the "pit." Besides, the "pit" into which the prophet was cast had "no water, but mire."
Mine enemies … without cause. These words ought to be connected, as in the Hebrew.
53They have cut off my life in the dungeon, and cast a stone upon me.
54Waters flowed over mine head; then I said, I am cut off.
The Pulpit Commentary
I am cut off. Some words have to be supplied, and Psa_31:22 suggests which these are:—"I am cut off from before thine eyes," i.e. from the region on which the eyes of God rest.
I am cut off. Some words have to be supplied, and Psa_31:22 suggests which these are:—"I am cut off from before thine eyes," i.e. from the region on which the eyes of God rest.
55I called upon thy name, O LORD, out of the low dungeon.
Jamieson-Fausset-Brown
55-57. I called out of dungeon--Thus the spirit resists the flesh, and faith spurns the temptation [Calvin], (Psa 130:1; Jon 2:2).
55-57. I called out of dungeon--Thus the spirit resists the flesh, and faith spurns the temptation [Calvin], (Psa 130:1; Jon 2:2).
The Pulpit Commentary
I called. Bunsen renders, "Then I called." But there is no connection indicated in the Hebrew between this and the preceding triad. Out of the low dungeon; literally, out of the pit of the lower parts (of the earth)—a phrase borrowed from Psa_88:6 (Hebrew, 7). Sheol, or Hades, is signified.
I called. Bunsen renders, "Then I called." But there is no connection indicated in the Hebrew between this and the preceding triad. Out of the low dungeon; literally, out of the pit of the lower parts (of the earth)—a phrase borrowed from Psa_88:6 (Hebrew, 7). Sheol, or Hades, is signified.
56Thou hast heard my voice: hide not thine ear at my breathing, at my cry.
The Pulpit Commentary
At my breathing; rather, at my sighing; literally, at my relieving myself.
At my breathing; rather, at my sighing; literally, at my relieving myself.
57Thou drewest near in the day that I called upon thee: thou saidst, Fear not.
The Pulpit Commentary
Thou drewest near, etc. The sacred poet reminds Jehovah of his former gracious interpositions.
Thou drewest near, etc. The sacred poet reminds Jehovah of his former gracious interpositions.
58O LORD, thou hast pleaded the causes of my soul; thou hast redeemed my life.
Jamieson-Fausset-Brown
58-60. Jeremiah cites God's gracious answers to his prayers as an encouragement to his fellow countrymen, to trust in Him.
pleaded--(Psa 35:1; Mi 7:9).
58-60. Jeremiah cites God's gracious answers to his prayers as an encouragement to his fellow countrymen, to trust in Him.
pleaded--(Psa 35:1; Mi 7:9).
The Pulpit Commentary
Thou hast pleaded, etc. The reference is still to a former state of things which came to an end. It would make this plainer if we were to alter the rendering, Thou didst plead … thou didst redeem. The speaker likens his case to that of a poor man who is opposed at law by a rich oppressor, and who, for want of an advocate, will, to all appearance, become his victim. Suddenly Jehovah appeared and supplied this want. Such are God's "wonders of old time."
Thou hast pleaded, etc. The reference is still to a former state of things which came to an end. It would make this plainer if we were to alter the rendering, Thou didst plead … thou didst redeem. The speaker likens his case to that of a poor man who is opposed at law by a rich oppressor, and who, for want of an advocate, will, to all appearance, become his victim. Suddenly Jehovah appeared and supplied this want. Such are God's "wonders of old time."
59O LORD, thou hast seen my wrong: judge thou my cause.
The Pulpit Commentary
Thou hast seen my wrong. Here the speaker returns to the present. This is clear from the following words: Judge thou my cause.
Thou hast seen my wrong. Here the speaker returns to the present. This is clear from the following words: Judge thou my cause.
60Thou hast seen all their vengeance and all their imaginations against me.
61Thou hast heard their reproach, O LORD, and all their imaginations against me;
Jamieson-Fausset-Brown
61-63. their reproach--their reproachful language against me.
61-63. their reproach--their reproachful language against me.
62The lips of those that rose up against me, and their device against me all the day.
The Pulpit Commentary
The lips stand here for "the fruit of the lips;" and the verb which governs the nouns is "thou hast heard," in the preceding verse.
The lips stand here for "the fruit of the lips;" and the verb which governs the nouns is "thou hast heard," in the preceding verse.
63Behold their sitting down, and their rising up; I am their musick.
The Pulpit Commentary
Their sitting down, and their rising up. Elsewhere the phrase is a comprehensive expression for all a man's occupations (comp. Psa_139:2; Isa_37:28). I am their music; rather, their song; i.e. the subject of their taunting songs, p. in the parallel passage, Job_30:9; comas Psa_69:12 (Hebrew, 13).
Their sitting down, and their rising up. Elsewhere the phrase is a comprehensive expression for all a man's occupations (comp. Psa_139:2; Isa_37:28). I am their music; rather, their song; i.e. the subject of their taunting songs, p. in the parallel passage, Job_30:9; comas Psa_69:12 (Hebrew, 13).
64Render unto them a recompence, O LORD, according to the work of their hands.
Jamieson-Fausset-Brown
64-66. (Jr 11:20; 2Ti 4:14).
64-66. (Jr 11:20; 2Ti 4:14).
The Pulpit Commentary
Render unto them, etc. The sacred poet is familiar with the psalms; here we have a condensation of Psa_28:4. The tone of verses 64-66 reminds us of passages in the Book of Jeremiah (see Jer_18:23; Jer_20:12);
Render unto them, etc. The sacred poet is familiar with the psalms; here we have a condensation of Psa_28:4. The tone of verses 64-66 reminds us of passages in the Book of Jeremiah (see Jer_18:23; Jer_20:12);
65Give them sorrow of heart, thy curse unto them.
The Pulpit Commentary
Sorrow of heart; rather, a covering of the heart; spiritual blindness, like the "veil upon the heart" in 2Co_3:15. Thy curse unto them. This should rather form a separate interjectional clause, "Thy curse upon them!"
Sorrow of heart; rather, a covering of the heart; spiritual blindness, like the "veil upon the heart" in 2Co_3:15. Thy curse unto them. This should rather form a separate interjectional clause, "Thy curse upon them!"
66Persecute and destroy them in anger from under the heavens of the LORD.
THE HOLY BIBLE
Lamentations
Chapter 3
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105