Lamentations 3:31

wing his trust in God, Lam 3:21 , encourages his people to the like resignation and trust in the Divine and never-failing mercy, Lam 3:22-27 . He vindicates the goodness of God in all his dispensations, and the unreasonableness of murmuring under them, Lam 3:28-39 . He recommends self-examination and repentance; and then, from their experience of former deliverances from God, encourages them to look for pardon for their sins, and retribution to their enemies, vv. 40-66. Verse 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. Verse 2 He hath - brought me into darkness - In the sacred writings, darkness is often taken for calamity, light, for prosperity. Verse 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. Verse 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. Verse 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. Verse 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. Verse 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. Verse 15 He hath filled me with bitterness - במרורים bimrorim, with bitternesses, bitter upon bitter. 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. Verse 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. 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? Verse 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. Verse 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. Verse 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 . Verse 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. Verse 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? Verse 24 The Lord is my portion - See on Psa 119:67 (note). Verse 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. Verse 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. Verse 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. Verse 29 He putteth his mouth in the dust - Lives in a state of deep humility. If so be there may be hope - Because there is room for hope. Verse 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." 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. Verse 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 . Verse 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. Verse 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. 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. Verse 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. Verse 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. 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. Verse 39 Wherefore doth a living man complain - He who has his life still lent to him has small cause of complaint. How great soever his affliction may be, he is still alive; therefore, he may seek and find mercy unto eternal life. Of this, death would deprive him; therefore let not a living man complain. Verse 40 Let us search - How are we to get the pardon of our sins? The prophet tells us: 1. Let us examine ourselves. 2. "Let us turn again to the Lord." 3. "Let us lift up our heart;" let us make fervent prayer and supplication for mercy. 4. "Let us lift up our hand;" let us solemnly promise to be his, and bind ourselves in a covenant to be the Lord's only: so much lifting up the hand to God implies. Or, let us put our heart on our hand, and offer it to God; so some have translated this clause. 5. "We have transgressed;" let our confession of sin be fervent and sincere. 6. And to us who profess Christianity it may be added, Believe on the Lord Jesus Christ as having died for thee; and thou shalt not perish, but have everlasting life. Lam 3:46 , Lam 3:47 , Lam 3:48 , beginning with פ phe, should, as to the order of the alphabet, follow Lam 3:49 , Lam 3:50 , Lam 3:51 , which begin with ע ain, which in its grammatical position precedes the former. Verse 47 Fear and a snare - See on Jer 48:13 (note). Verse 48 Mine eye runneth down - I weep incessantly. Verse 51 Mine eye affecteth mine heart - What I see I feel. I see nothing but misery; and I feel, in consequence, nothing but pain. There have been various translations of the original: but they all amount to this. The daughters of my city - The villages about Jerusalem. Verse 52 Mine enemies chased me - From this to the end of the chapter the prophet speaks of his own personal sufferings, and especially of those which he endured in the dungeon. See Jer 38:6 , etc. Verse 56 Hide not thine ear at my breathing - He dared not even to complain, nor to cry, nor to pray aloud: he was obliged to whisper his prayer to God. It was only a breathing. Verse 57 Fear not - How powerful is this word when spoken by the Spirit of the Lord to a disconsolate heart. To every mourner we may say, on the authority of God, Fear not! God will plead thy cause, and redeem thy soul. Verse 60 Thou hast seen - all their imaginations - Every thing is open to the eye of God. Distressed soul! though thou knowest not what thy enemies meditate against thee; yet he who loves thee does, and will infallibly defeat all their plots, and save thee. Verse 65 Give them sorrow of heart - They shall have a callous heart, covered with obstinacy, and thy execration. The former is their state, the latter their fate. This is the consequence of their hardening their hearts from thy fear. Blayney translates, "Thou wilt give with a hearty concordance thy curse unto them." That is, Thou wilt give it to them freely, and without reserve; intimating that God felt no longer any bowels of compassion for them. Formerly he inflicted punishments with reluctance, while there was any hope of amendment: but, in the instance before us, the case was so hopeless, that God acts according to the simple principle of vindictive justice. The prophet therefore considers them on the utmost verge of final reprobation: another plunge, and they are lost for ever. Verse 66 Persecute and destroy them - Thou wilt pursue them with destruction. These are all declaratory, not imprecatory. From under the heavens of the Lord - This verse seems to allude to the Chaldaic prediction, in Jer 10:11 . By their conduct they will bring on themselves the curse denounced against their enemies. The Septuagint and Vulgate seem to have read "From under heaven, O Jehovah:" and the Syriac reads, "Thy heavens, O Jehovah!" None of these makes any material change in the meaning of the words. It has already been noticed in the introduction, that this chapter contains a triple acrostic, three lines always beginning with the same letter; so that the Hebrew alphabet is thrice repeated in this chapter, twenty-two multiplied by three being equal to sixty-six. Introduction The present deplorable sate of the nation is

Words of Comfort to Israel; The Benefit of Afflictions; Comfort to the Afflicted. ( b. c. 588.) 21 This I recall to my mind, therefore have I hope. 22 It is of the Lord 's mercies that we are not consumed, because his compassions fail not. 23 They are new every morning: great is thy faithfulness. 24 The Lord is my portion, saith my soul; therefore will I hope in him. 25 The Lord is good unto them that wait for him, to the soul that seeketh him. 26 It is good that a man should both hope and quietly wait for the salvation of the Lord . 27 It is good for a man that he bear the yoke in his youth. 28 He sitteth alone and keepeth silence, because he hath borne it upon him. 29 He putteth his mouth in the dust; if so be there may be hope. 30 He giveth his cheek to him that smiteth him: he is filled full with reproach. 31 For the Lord will not cast off for ever: 32 But though he cause grief, yet will he have compassion according to the multitude of his mercies. 33 For he doth not afflict willingly nor grieve the children of men. 34 To crush under his feet all the prisoners of the earth, 35 To turn aside the right of a man before the face of the most High, 36 To subvert a man in his cause, the Lord approveth not. 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 ( v. 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, v. 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 ( 2 Cor. iv. 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 ( ch. ii. 17 , 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 vii. 18 ); every morning does he bring his judgment to light, Zeph. iii. 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 ( v. 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, v. 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 ( v. 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 the 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 ( v. 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, Ps. lxxii. 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, v. 30 . He gets good by the yoke who gives his cheek to him that smites him, and rather turns the other cheek ( Matt. v. 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. l. 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, Ps. cxxiii. 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, v. 31, 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, 1 Pet. i. 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. vi. 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, v. 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 ( Ps. lxxiii. 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, v. 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. i. 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 ( v. 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, Eccl. v. 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.