| Back to Home Page | Back to Book Index
|
Lamentations
Chapter Three
New King James Version (NKJV)
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
Lamentations 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
Lamentations 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
Lamentations 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
Lamentations 3:42;
and then the prophet expresses his sympathy with his people under affliction
and declares what he himself met with from his enemies
Lamentations 3:48;
and relates bow he called upon the Lord
and he heard and delivered him
Lamentations 3:55;
and concludes with a request that he would judge his cause
and avenge him on
enemies
Lamentations 3:59.
Lamentations 3:1 I
am the man who has seen affliction by the rod of His wrath.
YLT
1I [am] the man [who] hath
seen affliction By the rod of His wrath.
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 Song of Solomon 1:1;
unless the words are to be considered in connection Lamentations 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
Isaiah 10:5; all
this was true of Christ
as the surety of his people
and as sustaining their
persons
and standing in their room.
Lamentations 3:2 2 He has led me and made me
walk In darkness and not in light.
YLT
2Me He hath led
and causeth
to go [in] darkness
and without light.
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 Psalm 97:11.
Lamentations 3:3 3 Surely He has turned His
hand against me Time and time again throughout the day.
YLT
3Surely against me He
turneth back
He turneth His hand all the day.
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 Zechariah 13:7.
Lamentations 3:4 4 He has aged my flesh and
my skin
And broken my bones.
YLT
4He hath worn out my flesh
and my skin. He hath broken my bones.
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.
Lamentations 3:5 5 He has besieged me And
surrounded me with bitterness and woe.
YLT 5He hath built up against
me
And setteth round poverty and weariness.
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"F5ותלאה "et
fatigatione"
Montanus
Vatablus
Castalio. ; the same with gall and
wormwood
Lamentations 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
Matthew 26:38. The
Targum is
"he
hath surrounded the city
and rooted up the heads of the people
and caused
them to fail.'
Lamentations 3:6 6 He has set me in dark places
Like the dead of long ago.
YLT
6In dark places He hath caused
me to dwell
As the dead of old.
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
Ezekiel 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 Psalm 88:5; or
"as the dead of the world"F6כמתי
עולם ως νεκρους
αιωνος
Sept. "quasi mortuos seculi"
Montanus
Calvin.
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.'
Lamentations 3:7 7 He has hedged me in so
that I cannot get out; He has made my chain heavy.
YLT
7He hath hedged me about
and I go not out
He hath made heavy my fetter.
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"F7נחשתי χαλκον μου Sept. "aes meum
vel chalybem meum"
Piscator. ;
that is
chains
or a chain made of brass; so the Targum
"he
hath made heavy upon my feet fetters of brass.'
Lamentations 3:8 8 Even when I cry and shout
He shuts out my prayer.
YLT
8Also when I call and cry
out
He hath shut out my prayer.
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 Lamentations 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 Psalm 22:2.
Lamentations 3:9 9 He has blocked my ways
with hewn stone; He has made my paths crooked.
YLT
9He hath hedged my ways with
hewn work
My paths He hath made crooked.
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"F8נתיבתי עוה
"semitas meas pervertit"
Pagninus
Montanus
Vatablus
Calvin;
"contorsit"
Michealis. ; 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.
Lamentations 3:10 10 He has been to me a
bear lying in wait
Like a lion in ambush.
YLT
10A bear lying in wait He
[is] to me
A lion in secret hiding-places.
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 Hosea 5:14.
Lamentations 3:11 11 He has turned aside my
ways and torn me in pieces; He has made me desolate.
YLT
11My ways He is turning
aside
and He pulleth me in pieces
He hath made me a desolation.
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
Hosea 2:6; the
sense seems to be the same with Lamentations 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.
Lamentations 3:12 12 He has bent His bow And
set me up as a target for the arrow.
YLT
12He hath trodden His bow
And setteth me up as a mark for an arrow.
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.
Lamentations 3:13 13 He has caused the arrows
of His quiver To pierce my loins.[a]
YLT
13He hath caused to enter
into my reins The sons of His quiver.
He hath caused the arrows of his quiver
.... Or
"the sons of his quiver"F9בני אשפתו "filios pharetrae suae"
Montanus
Munster
Cocceius
Michaelis. ; 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"F11L. 1. Ode 22. ; the
judgments of God are often signified by this metaphor
even his four sore ones
sword
famine
pestilence
and noisome beast
Deuteronomy 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.
Lamentations 3:14 14 I have become the ridicule
of all my people— Their taunting song all the day.
YLT
14I have been a derision to
all my people
Their song all the day.
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
Jeremiah 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 wordF12נגינ־תאם a נגן "pulsare
istrumentum musicum". used signifies not vocal
but instrumental music; of
such usage of the Messiah
see Psalm 69:12.
Lamentations 3:15 15 He has filled me with
bitterness
He has made me drink wormwood.
YLT
15He hath filled me with
bitter things
He hath filled me [with] wormwood.
He hath filled me with bitterness
.... Or "with
bitternesses"F13במרורים
"amaritudinibus"
V. L. Pagninus
Montanus
Michaelis
"amaroribus"
Cocceius. ; 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
Isaiah 51:17.
Lamentations 3:16 16 He has also broken my
teeth with gravel
And covered me with ashes.
YLT
16And He breaketh with gravel
my teeth
He hath covered me with ashes.
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 SenecaF14"Pane
lapidoso"
Seneca De Beneficiis
l. 7. 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
Proverbs 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 Luke 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 CastelF15Lexic.
Polyglott
col. 1791. and NoldiusF16Concordant. Ebr. Part. p. 168.
No. 763.
and best agrees with the preceding clause; the sense is the same
with Psalm 102:9.
Lamentations 3:17 17 You have moved my soul far
from peace; I have forgotten prosperity.
YLT
17And Thou castest off from
peace my soul
I have forgotten prosperity.
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"F17טובה "bonorum"
V. L. "boni"
Pagninus
Montanus
Cocceius
Junius & Tremellius
Piscator
Michaelis. ; 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.
Lamentations 3:18 18 And I said
“My strength
and my hope Have perished from the Lord.”
YLT
18And I say
Perished hath my
strength and my hope from Jehovah.
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
abidingF18נצחי "duratio mea"
Montanus; "perennitas mea"
Cocceius. in this world; it is rendered
"blood" in Isaiah 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
Isaiah 26:4.
Lamentations 3:19 19 Remember my affliction and
roaming
The wormwood and the gall.
YLT
19Remember my affliction and
my mourning
Wormwood and gall!
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"F19זכר "recordare"
Munster
Pagninus
Montanus
Vatablus
Cocceius
Michealis. ; 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
Lamentations 3:5.
Lamentations 3:20 20 My soul still remembers And
sinks within me.
YLT
20Remember well
and bow down
doth my soul in me.
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"F20זכור תזכור
"recordando recordaberis"
Luther
Michaelis. ; 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"F21ותשיח עלי
נפשי "meditatur apud me anima mea"
Junius
& Tremellius; "et animo meo meditor"
Castalio. ; says or
suggests such things to me
that God will in wrath remember mercy; see Psalm 77:7. So
Jarchi makes mention of a Midrash
that interprets it of his soul's waiting
till the time that God remembers.
Lamentations 3:21 21 This I recall to my mind
Therefore
I have hope.
YLT
21This I turn to my heart --
therefore I hope.
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.
Lamentations 3:22 22 Through
the Lord’s
mercies we are not consumed
Because His compassions fail not.
YLT
22The kindnesses of Jehovah!
For we have not been consumed
For not ended have His mercies.
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
Jeremiah 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.F23חסדי יהוה כי
לא תמנו "quod
misericordiae Jehovae deficiunt"
vel "defecerunt"
so some in
Vatablus; "studia Jehovae quod non defecerunt"
Cocceius. 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 Lamentations 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"F24רחמו "miserationes
ejus"
Junius & Tremellius
Piscator. ; 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 Psalm 103:17.
Lamentations 3:23 23 They are
new every morning; Great is Your faithfulness.
YLT
23New every morning
abundant
[is] thy faithfulness.
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"F25אמונתך
"fides tua"
V. L. Montanus
Junius & Tremellius
Piscator;
"fides quae est de te"
Pagninus. ; 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.
Lamentations 3:24 24 “The Lord is my
portion
” says my soul
“Therefore I hope in Him!”
YLT
24My portion [is] Jehovah
hath my soul said
Therefore I hope for Him.
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.
Lamentations 3:25 25 The Lord is good
to those who wait for Him
To the soul who seeks Him.
YLT
25Good [is] Jehovah to those
waiting for Him
To the soul [that] seeketh Him.
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
Isaiah 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
Isaiah 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 Hebrews 11:6.
Lamentations 3:26 26 It is
good that one should hope and wait quietly For the salvation of the Lord.
YLT
26Good! when one doth stay
and stand still For the salvation of Jehovah.
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"
Romans 8:25; here
in the original text it is
"hope
and be silent"F26ויחיל ודומם "et expectet et
silens"
Pagninus
Montanus; "qui et expectat et silet"
Piscator. ; or
"a good man will both hope" or "wait
and be
silent"F1"Bonus ergo et expectabit et silens erit"
Schmidt. ; 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.
Lamentations 3:27 27 It is
good for a man to bear The yoke in his youth.
YLT
27Good for a man that he
beareth a yoke in his youth.
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
Matthew 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.
Lamentations 3:28 28 Let him sit alone and keep
silent
Because God has laid it on him;
YLT
28He sitteth alone
and is
silent
For He hath laid [it] upon him.
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"F2ישב בדד "ut sedeat solus"
Gataker. ; 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 himF3נטל עליו "projecit super
ipsum"
Tigurine version; "sub. Dominus"
Vatablus; "quod
imposuerit ipsi Deus"
Junius & Tremellius
Michaelis.
and therefore
should be silent
and not murmur and repine
since he hath done it
Psalm 39:9.
Lamentations 3:29 29 Let him put his mouth in
the dust— There may yet be hope.
YLT
29He putteth in the dust his
mouth
if so be there is hope.
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"F4אולי יש תקוה "forte est
expectatio"
Junius & Tremellius; "fortassis"
Piscator
Cocceius; "forte est spes"
Michaelis. ; 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.
Lamentations 3:30 30 Let him give his
cheek to the one who strikes him
And be full of reproach.
YLT
30He giveth to his smiter the
cheek
He is filled with reproach.
He giveth his cheek to him that smiteth him
.... Either to
God that afflicts him
and patiently bears it; see Isaiah 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
Matthew 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 Psalm 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.
Lamentations 3:31 31 For the Lord will not cast
off forever.
YLT
31For the Lord doth not cast
off to the age.
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 Psalm 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.
Lamentations 3:32 32 Though He causes grief
Yet
He will show compassion According to the multitude of His mercies.
YLT
32For though He afflicted
yet He hath pitied
According to the abundance of His kindness.
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.
Lamentations 3:33 33 For He does not afflict
willingly
Nor grieve the children of men.
YLT
33For He hath not afflicted
with His heart
Nor doth He grieve the sons of men.
For he doth not afflict willingly
.... Or
"from his
heart"F5מלבו "ex corde
suo"
Pagninus
Montanus
Calvin. ; 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 Hosea 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
Proverbs 8:31.
Lamentations 3:34 34 To crush under one’s feet All
the prisoners of the earth
YLT
34To bruise under one's feet
any bound ones of earth
To crush under his feet all the prisoners of the earth. These words
with what follow in Lamentations 3:35;
either depend upon the preceding
and are to be connected with them
"he
doth not afflict"
&c. Lamentations 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 Lamentations 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
Zechariah 1:15.
Lamentations 3:35 35 To turn aside the justice due
a man Before the face of the Most High
YLT
35To turn aside the judgment
of a man
Over-against the face of the Most High
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"F6נגד פני
עליון "coram facie superioris"
Junius
& Tremellius.
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 Ecclesiastes 5:8.
Lamentations 3:36 36 Or subvert a man in his
cause— The Lord does not approve.
YLT
36To subvert a man in his
cause
the Lord hath not approved.
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"F7לא ראה
"non vidit
vel videt"
Pagninus
Montanus
Calvin. ; 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
Ezekiel 9:9; and
others read it interrogatively
"doth not the Lord see?"F8"Non
videret?" Piscator. 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
Habakkuk 1:13. The
Targum is
"is
it possible that it should not be revealed before the Lord?'
Lamentations 3:37 37 Who is he who
speaks and it comes to pass
When the Lord has not commanded it?
YLT
37Who [is] this -- he hath
said
and it is
[And] the Lord hath not commanded [it]?
Who is he that saith
and it cometh to pass?.... Or
"who that says this shall be
and it cometh to pass?"
or
"who is he that saith this shall come to
pass?"F9So some in Gataker. this
or that
or the other thing
he wills and desires
and his heart is set upon:
when the Lord
commandeth it not? has not willed and decreed it
but determined the contrary; for
nothing escapes his knowledge and foreknowledge; or can resist his will; or
control his power; or frustrate his councils
and counterwork his designs;
whatever schemes men form to get riches
obtain honour
do mischief to others
prolong life to themselves
and perpetuate their names to posterity
being
contrary to the purpose of God
never succeed; whenever they do succeed in any
of the above instances
it is because God has commanded
or he has determined
it should be so; as in the instances of Joseph's brethren
in their usage of
him; and of the Jews
in the crucifixion of Christ
Proverbs 16:9. The
Targum is
"who
is the man that saith
and evil is done in the world; but because they have
done what was not commanded from the mouth of the Lord?'
Lamentations 3:38 38 Is it
not from the mouth of the Most High That woe and well-being proceed?
YLT
38From the mouth of the Most
High Go not forth the evils and the good.
Out of the mouth of the most High proceed not evil and good? Certainly they
do; they come to pass
both one and the other
as God has pronounced
and his
will determined; even "evils"
as it is in the plural number; not the
evil of sin
or of fault; this comes not out of the mouth of God
but is
forbidden and condemned by him; much less is he the author of it
or tempter to
it; indeed it is not without his knowledge
nor in some sense without his will;
not with his will of approbation
but by his permissive will
which he suffers
to be
and overrules for good; but evils here design the judgments of God
or
punishment inflicted on sinners
and chastisement on his own people; the evil
of affliction
or adverse dispensations of providence
Isaiah 45:7; they
are all by his appointment; he has said or determined what shall be the kind
and nature of them; the measure
how far they shall go; and the duration
how
long they shall last; and the end and use of them; see Job 2:10; and so
all good comes from God
who is goodness itself; all created good
as every
creature of God is good; every good thing in providence; all temporal good
things; as to have a being; to be preserved in it; to have a habitation to dwell
in; to have food and raiment
health and long life; these are all by the
appointment of God
and according to the determination of his will: all
spiritual good things are purposed
promised
and prepared by him in council
and covenant; the great good of all
salvation by Christ; this is what God has
appointed his son far
and his people to
and fixed the time of it
and all
things relating to it; the effectual calling of the redeemed ones is according
to his purpose and grace; the persons
thing itself
time
place
and means;
also eternal glory and happiness
which is the kingdom prepared
the crown laid
up
and inheritance reserved in heaven
according to the purpose of God; all
good things
in time and eternity
are as God has pronounced them.
Lamentations 3:39 39 Why should a living man
complain
A man for the punishment of his sins?
YLT
39What -- sigh habitually
doth a living man
A man for his sin?
Wherefore doth a living man complain?.... Or
murmur
or fret and vex
or bemoan himself; all which the wordF11יתאונן γογγυσει
Sept. "quiritaretur"
Junius & Tremellius; "taedio se
confecit"
Calvin; "fremet"
Strigelius; "murmurabit"
Cocceius. may signify; as the prophet had done in his own person; or as
representing the church
Lamentations 3:1;
and here checks himself for it; and especially since the mercies and
compassions of God never fail
and are daily renewed; and the Lord himself is
the portion of his people
Lamentations 3:23;
and seeing he is good to them that seek him
and it is good to wait quietly for
the salvation of God
and to bear the yoke patiently
Lamentations 3:25;
and because of the unwillingness of God to afflict men
and his sympathy and
compassion towards them under affliction
Lamentations 3:32;
and especially since all is from the sovereignty of God
who does according to
his will; and from whom all good and evil come
Lamentations 3:37;
he is not to be complained of
or against
for anything he does; or to be
murmured at; nor should men vex and fret themselves at their own adversity
or at
the prosperity of others; or bemoan themselves
as if no case was like theirs
or so bad. It does not become "a man"
a reasonable creature
a man
grown up
to behave in this manner; as such should quit themselves like men
and conduct as such; a "man" that God is so mindful of
and cares
for
and visits every moment
and follows with his goodness continually; a
"man"
sinful man
that has rendered himself unworthy of the least
favour; and yet such is the lovingkindness
favour
and good will of God to man
that he has provided his own Son to be his Saviour; and therefore man
of all
God's creatures
has no reason to complain of him; and is a "living"
man too
in a natural sense; is upheld in life by the Lord
and has the common
mercies of life; is in health
or however in the land of the living; out of
hell
where he deserves to be; and therefore should praise
and not complain
Isaiah 38:19;
especially if he is a living man in a spiritual sense; has a principle of
spiritual life implanted in him; Christ lives in him
and his life is hid with
him in God
and has a right and title to eternal life:
a man for the punishment of his sins? the word
"punishment" is not in the text; but
admitting the supplement
if a
man is a wicked man (and so the Targum interprets it)
and is punished for his
sins
no injustice is done him; he has no reason to complain; and especially of
his punishment in this world
which is greatly less than his sins deserve
Ezra 9:13; and if
he is a good man
and is chastised for his sins
he ought not to complain
"for the chastisement" of them; since it is the chastisement of a
father
is in love
and for his good: but the words may be rendered literally
"a man for"
or "of his sins"F12גבר על חטאו
"unusquisque propter sua peccata quiritatur"
Piscator;
"vel contra sua peccata fremat"
Strigelius. ; and be considered as a
distinct clause
and as an answer to the former
so Jarchi; if a man will
complain
let him complain of his sins; of the corruptions of his heart; of the
body of sin and death he carries about with him of his daily iniquities; let
him mourn over them
and bemoan himself for them; and if he does this in an
evangelic manner
he is happy; for he shall be comforted.
Lamentations 3:40 40 Let us search out and
examine our ways
And turn back to the Lord;
YLT
40We search our ways
and
investigate
And turn back unto Jehovah.
Let us search and try our ways
.... stead of murmuring
and complaining
let us search for something that may support and comfort
teach and instruct
under afflictive providences; let us search into the love
of God
which
though it cannot be fully searched out
it will be found to be
from everlasting to everlasting; and that all afflictions spring from it; and
that it continues notwithstanding them: let us search into the covenant of
grace
in which provision is made for afflictions in case of disobedience
and
for supports under them: let us search the Scriptures
which are written for
our comfort; and it is much if we do not find some in the instances
examples
and experiences of other saints therein recorded: let us search after a greater
degree of the knowledge of Christ
and of his grace; so shall we be more
conformable to his sufferings and death
and patient under our troubles: let us
search into our own hearts
and examine ourselves
whether we have true
repentance for sin
true faith in Christ; and whether he is in us
or not; and
we have a part in him
which will make us easy in every state: let us search
into the present dispensation
in order to find out the cause of it
which is
sin; and the end of it
which God has in it for our good: let us search
"our ways"
and "try them"
by the word of God
the
standard of faith and practice; and see what agreement there is between them:
let us try our thoughts
words
and actions
by the law of God
which is holy
spiritual
just
and good; and we shall see how abundantly short they come of
it: and let us try "our ways"
and compare them with the ways of God
which he has prescribed in his word; and we shall find that the one are holy
the other unholy; the one plain
the other crooked; the one dark
the other
light; the one pleasant
and peace is in them
the other not; the one lead to
life
the other to death; see Isaiah 55:7;
and turn again to the Lord; by repentance
as the
Targum adds; let us turn out of our sinful ways
upon a search and examination
of them; and turn to the Lord
his ways and worship
from whom we have
departed
and against whom we have sinned; acknowledging our iniquities
who
receives graciously
is ready to forgive
and does abundantly pardon.
Lamentations 3:41 41 Let us lift our hearts and
hands To God in heaven.
YLT
41We lift up our heart on the
hands unto God in the heavens.
Let us lift up our heart with our hands
.... Lifting
up of the hands is a prayer gesture
and is put for prayer itself; see Psalm 141:2; but
the heart must go along with it
or it is of no avail; the soul must be lifted
up to God; there must be an ascending of that unto him
in earnest desires
after him; in affection and love to him; in faith and dependence on him; and in
hope and expectation of good things from him
Psalm 25:1; this is
the way in which men return to God
even by prayer and supplication. The Targum
is
"let
us lift up our hearts
and cast away rapine and prey out of our hands;'
and
Jarchi and Abendana mention a Midrash
that paraphrases it
"let
us lift up our hearts in truth to God
as a man washes his hands in purity
and
casts away all filthiness from them;'
see
Hebrews 10:22;
unto God in the heavens; who has made them
and
dwells in them; and therefore prayer must be directed to him
as being there;
so our Lord taught his disciples to pray
Matthew 6:9; and
which is a very great encouragement to faith in prayer; when it is considered
that God is the Maker and possessor of heaven and earth; and that our help is
in and expected from him who made all these; and besides the saints have a High
Priest
an Advocate with the Father there
to plead their cause for them; and
many great and good things are there laid up for them.
Lamentations 3:42 42 We have transgressed and
rebelled; You have not pardoned.
YLT
42We -- we have transgressed
and rebelled
Thou -- Thou hast not forgiven.
We have transgressed
and have rebelled
.... Here
begins the prayer
the sense of which is directed to
though the words are not
dictated; and it begins with confession of sin
as prayer should
especially
when in such circumstances as the people of the Jews now were; and with
confession of it
as a transgression of the law of God; and as rebellion
against him
as every sin is
a breach of his law
a contempt of his authority
and a trampling under foot his legislative power
and an act of hostility
against him; and so downright rebellion; every sin being an overt act of that
kind; and which is aggravated by the favours before acknowledged to have been
received:
thou hast not pardoned; as they apprehended;
they had not the discovery and application of pardoning grace and mercy;
otherwise pardon of sin with God is past
and includes all sin present and
future
as well as past; but temporal afflictions being upon them
they concluded
their sins were not pardoned; pardon of sin in Scripture often signifying the
removal of such afflictions.
Lamentations 3:43 43 You have covered Yourself
with anger And pursued us; You have slain and not pitied.
YLT
43Thou hast covered Thyself with
anger
And dost pursue us; Thou hast slain -- Thou hast not pitied.
Thou hast covered with anger
.... Either himself; not
as a tender father
that cannot bear to see the affliction of a child; this
does not suit with anger; but rather as one greatly displeased
in whose face
anger appears
being covered with it; or who covers his face with it
that he
may not be seen
withdrawing his gracious presence; or hast put anger as a wall
between thee and us
as Jarchi: so that there was no coming nigh to him: or
else it means covering his people with it; so the Targum
"thou
hast covered "us" with anger;'
denoting
the largeness and abundance of afflictions upon them; they were as it were
covered with them
as tokens of the divine displeasure; one wave and billow
after another passing over them. Sanctius thinks the allusion is to the
covering of the faces of condemned malefactors
as a token of their being
guilty:
and persecuted us; the Targum adds
in captivity; that is
pursued and followed us with fresh instances of anger and resentment; to have
men to be persecutors is bad
but to have God to be a persecutor is dreadful:
thou hast slain
thou hast not pitied; had suffered
them to be stain by the sword of the enemy
and had shown no compassion to
them; See Gill on Lamentations 2:21;
here
and in some following verses
the prophet
or the people he represents
are got to complaining again; though before he had checked himself for it; so
hard it is under afflictions to put in practice what should be done by
ourselves and others.
Lamentations 3:44 44 You have covered Yourself
with a cloud
That prayer should not pass through.
YLT
44Thou hast covered Thyself
with a cloud
So that prayer doth not pass through.
Thou hast covered thyself with a cloud
.... With
wrath and anger
as a cloud; he wrapped up himself in thick darkness
so as not
to be seen or come at: sin
when it appears not pardoned
is as a cloud between
God and his people; and this causes him to show his anger and displeasure;
which is the cloud about him
Or the hiding of his face. The Targum is
"thou
hast covered the heavens with the clouds of thy glory:'
that our prayer should not pass through; in such
circumstances God seems to his people to be inexorable; and not a God hearing
and answering prayer
as he is; as if there was no access unto him
or audience
to be had of him
or acceptance of persons and prayers with him; whereas the
throne of grace is always open and accessible: and there is a new and living
way for believers always to approach unto God in; he is on a mercy seat
ready
to receive and hear their prayers.
Lamentations 3:45 45 You have made us an
offscouring and refuse In the midst of the peoples.
YLT
45Offscouring and refuse Thou
dost make us In the midst of the peoples.
Thou hast made us as the offscouring and refuse in the
midst of the people. Had given them up into the hands of the Gentiles
the Chaldeans
to be treated as the dirt of the streets
as the sweepings of a house; or the
dross of metal; or anything that is vile
mean
and contemptible. The apostle
seems to have some reference to this passage; and his words may be an
illustration of it
1 Corinthians 4:13.
Lamentations 3:46 46 All our enemies Have
opened their mouths against us.
YLT
46Opened against us their
mouth have all our enemies.
All our enemies have opened their mouths against us. Like lions and
other beasts of prey
to devour us; or in way of scorn and derision; pouring
out their reproaches upon us
and scoffs at us
for our religion
and the
worship of God
and on account of present miseries and distresses; see Lamentations 2:16.
The Targum adds
"to
decree against us evil decrees.'
Lamentations 3:47 47 Fear and a snare have come
upon us
Desolation and destruction.
YLT
47Fear and a snare hath been
for us
Desolation and destruction.
Fear and a snare is come upon us
.... Or
"fear and a
pit"F13פחד ופחת
"pavor et fovea"
Calvin
Junius & Tremellius
Piscator
Cocceius
Michaelis. ; the fear of failing into the pit of ruin and
destruction
on the brink of which they saw themselves; or fear seized us
and
caused us to flee; and a snare or pit was prepared for us to fall into; so that
there was no escaping hence:
desolation and destruction; desolation or devastation
of their land; and destruction of their city and temple; and of multitudes of
them by the sword
famine
and pestilence; and the rest carried into captivity
excepting a few left desolate in the land.
Lamentations 3:48 48 My eyes overflow with rivers
of water For the destruction of the daughter of my people.
YLT
48Rivulets of water go down
my eye
For the destruction of the daughter of my people.
Mine eye runneth down with rivers of waters
.... Denoting
the greatness of his grief and trouble at the afflictions of his people
and
the vast profusion of tears on that account. Here the prophet speaks in his own
person
expressing the anguish of his soul he felt
and the floods of tears he
shed:
for the destruction of the daughter of my people; for those
that were slain of them
or carried captive; see Jeremiah 9:1. The
Targum is
"for
the destruction of the congregation of my people.'
Lamentations 3:49 49 My eyes flow and do not
cease
Without interruption
YLT
49Mine eye is poured out
And
doth not cease without intermission
Mine eye trickleth down
and ceaseth not
.... From
weeping
as the Targum: the prophet was continually weeping; the distresses of
his people were always uppermost in his mind; and which so affected him
that
it drew tears from his eyes
which constantly trickled down his cheeks:
without any intermission; or
"without
intermissions"F14מאין הפגות "a non intermissionibus"
Montanus
Calvin;
"sine intervallis"
Cocceius. ; there were no stops or pauses in his
grief
and in the expressions of it: or it may be rendered
"because there
were no intermissions"F15"Eo quod nullae sunt
intermissiones"
Junius & Tremellius
Piscator
Tigurine version. ;
that is
of the miseries of his people; so Jarchi
"because
there were no changes and passing away;'
that
is of evils; and to the same purpose the Targum
"because
there is none that intermits my distress
and speaks comforts to me.'
Lamentations 3:50 50 Till the Lord from heaven Looks
down and sees.
YLT
50Till Jehovah looketh and
seeth from the heavens
Till the Lord look do: on
and behold from heaven. Disperses and
dissipates the cloud that was about him; shines forth and manifests himself
and looks favourably upon his people
and delivers them out of their troubles:
this the prophet was in hope of
and was waiting for; but
till it came to
pass
could have no rest and comfort. The Targum is
"till
he look and behold my injury;'
as
if he had regard to his own personal injury done him; but the former sense is
best.
Lamentations 3:51 51 My eyes bring suffering to
my soul Because of all the daughters of my city.
YLT
51My eye affecteth my soul
Because of all the daughters of my city.
Mine eye affecteth mine heart
.... Seeing the
desolation of his country; the ruins of the city and temple of Jerusalem; and
the multitudes of those that were slain
and carried captive; and the
distresses the rest were in; this affected his heart
and filled it with grief;
as his heart also affected his eyes
and caused them to run down in rivers of
water
as before expressed; or
as the Targum
"the
weeping of mine eyes is the occasion of hurt to my soul or life;'
his
excessive weeping endangered his life:
because of all the daughters of my city; not Anathoth
his native place
but Jerusalem; so the Targum
"of
Jerusalem my city.'
The
meaning is
that his heart was affected at seeing the ruin of the inhabitants
of Jerusalem; or of the towns and cities round about it
which that was the
metropolis of. Some
as Jarchi
render it
"more than all the daughters of
my city"F16מכל בנות
עירי "supra cunctas filias civitatis meae";
so some in Vatablus; and Jarchi. ; his heart was more affected with those
calamities than those of the most tender sex
even than any or all of them.
Lamentations 3:52 52 My enemies without cause Hunted
me down like a bird.
YLT
52Hunted me sore as a bird
have my enemies without cause.
Mine enemies chased me sore like a bird
.... That is
weak and helpless
fearful and timorous; that flees from place to place when
pursued; so it was with the prophet
or rather with the people of the Jews he
represents; for here and in the following verses he speaks not only of himself
but of them; who
when they fled out of the city
were chased and pursued by
the Chaldeans like a bird
till they were taken; see Jeremiah 52:7;
without cause; which may be connected with the word
"enemies"
so the Targum; who were so without cause; they had done
them no injury
to make them their enemies; and without reason pursued and
chased them in the manner they did.
Lamentations 3:53 53 They silenced[b] my life in
the pit And threw stones at me.
YLT
53They have cut off in a pit
my life
And they cast a stone against me.
They have cut off my life in the dungeon
.... Jarchi
interprets it
"they
bound me in the prison.'
Jeremiah
was both in a prison and in a dungeon
where he was deprived of the society of
men
as if he had been dead; and he was in danger of losing his life; but
whether any respect is had to it here is not certain: it seems rather to
respect the people of the Jews in captivity
who were deprived of their rights
and liberties
and of the comforts of life; and were like dead men in their
graves
to whom they are compared
Ezekiel 37:11; but
since Jeremiah was not dead
nor did he die in the dungeon
Jarchi's sense
seems best
and agrees with what follows; and is confirmed by the version of
others
who render it
"they shut up my life in the dungeon"F17צמתו בבור חיי
"concluserunt in fovea vitam meam"
Noldius
Concord. Ebr. Part. p.
141
"manciparunt fovea vitam meam"
Cocceius. ; or himself there:
and cast a stone upon me; to see if he was dead
or to prevent him from rising. The allusion is to the putting of stones at the
mouths of dens and dungeons
caves and graves
to keep in those there put: or
they stoned me
as the Targum; that is
they endeavoured to do it: or the Jews
in captivity were like persons stoned to death
or like dead men covered with a
heap of stones; for that Jeremiah was stoned to death there is no reason to
believe.
Lamentations 3:54 54 The waters flowed over my
head; I said
“I am cut off!”
YLT
54Flowed have waters over my
head
I have said
I have been cut off.
Waters flowed over mine head
.... As in a pit or
dungeon
where there is not only mire and clay
but much water
into which
persons being put
sink
and are covered therewith; see Psalm 69:1; this is
to be understood metaphorically of the waters of afflictions
which overflowed
and overwhelmed the people of the Jews. Jarchi interprets it of the nations of
the world
as much people are often compared to waters; and here the Chaldeans
may be particularly intended
whose army overflowed the land of Judea; and
like a mighty torrent
carried away the people
and wealth of it
and brought
them into troubles
which were like deep waters:
then I said
I am
cut off; while the waters are only up to a man's loins
he does not
apprehend himself in danger; but there is hope of his wading through
and
getting out; but when they rise above his head
his hopes are gone; he reckons it
all over with him
and that he is just perishing
and his life in the utmost
danger; there being scarce any probability or possibility of saving him; so it
was with these people.
Lamentations 3:55 55 I called on Your name
O Lord
From the
lowest pit.
YLT
55I called Thy name
O
Jehovah
from the lower pit.
I called upon thy name
O Lord
.... As in times past
so
in the present distress; when all hope was gone
and all help failed
still
there was a God to go to
and call upon:
out of the low dungeon; or "dungeon of
lownesses"F18מבור תחתיות
"e cisterna infimitatum"
Piscator. ; the lowest dungeon
the deepest
distress
a man or people could be in; yet then and there it is not too late to
call upon the Lord; and there may be hope of deliverance out of such an estate
by him.
Lamentations 3:56 56 You have heard my voice: “Do
not hide Your ear From my sighing
from my cry for help.”
YLT
56My voice Thou hast heard
Hide not Thine ear at my breathing -- at my cry.
Thou hast heard my voice
.... Either in times
past
when he cried unto him
and was delivered; and this was an encouragement
to call upon him again in such extremity
who had shown himself to be a God
hearing and answering prayer; hence it follows:
hide not thine ear at my breathing
at my cry; turn not a
deaf ear to me
who hast been wont to hear me heretofore; stop not thine ear at
my cry now
at my prayer
which he calls his "breathing"; prayer is
the breath of a soul regenerated by the Spirit
and is a sign and evidence of
life
when it is spiritual; in it a soul pants after God
and communion with
him
and salvation by him. Some render it
"at my gasping"F19לרוחתי "ad anhelitum meum"
Cocceius; "ad
respirationem meam"
Pagnius
Montanus
Junius & Tremellius
Piscator.
; or "panting"
for breath; just ready to expire
unless immediate
help is given: or else the whole of this refers to the present time
when the
Lord heard and answered
not only the first clause
but this also; which may be
rendered
not by way of petition
but affirmation
"thou didst not hide
thine ear at my breathing
at my cry"F20אל
תעלם "non avertisti"
Grotius. ; and this
agrees both with what goes before
and with what is expressed in Lamentations 3:57.
Lamentations 3:57 57 You drew near on the day I
called on You
And said
“Do not fear!”
YLT
57Thou hast drawn near in the
day I call Thee
Thou hast said
Fear not.
Thou drewest near in the day that I called upon thee
.... When
persons draw nigh to God in a way of duty
and particularly in this of prayer
and calling on his name; he draws nigh to them in a way of grace and mercy
and
manifests himself to them
and works salvation for them. The Targum is
"thou
didst cause an angel to draw near to deliver me in the day that I prayed unto
thee:'
thou saidst
fear not; any of thine enemies; or
that thou shouldest not be delivered from them; see Isaiah 41:10.
Lamentations 3:58 58 O Lord
You have pleaded
the case for my soul; You have redeemed my life.
YLT
58Thou hast pleaded
O Lord
the pleadings of my soul
Thou hast redeemed my life.
O Lord
thou hast pleaded the cause of my soul
.... Or
causes of "my soul"
or "life"F21ריבי נפשי "causas animaa
meae"
Junius & Tremellius
Piscator. ; such as concerned his soul and
life: not one only
but many of them; and this respects not Jeremiah only
and
the Lord's pleading his cause against Zedekiah and his nobles; but the people
of the Jews in former times
when in Egypt
and in the times of the judges:
thou hast redeemed my life; by delivering out of the
pit and dungeon
where it was in danger; and not only him
but the whole body
of the people of old out of Egypt
and out of the hands of their enemies
the
Philistines and others.
Lamentations 3:59 59 O Lord
You have seen
how I am wronged; Judge my case.
YLT
59Thou hast seen
O Jehovah
my overthrow
Judge Thou my cause.
O Lord
thou hast seen my wrong
.... Or
"my
perverseness"F23עותתי
"perversitatem"
Pagninus
Montanus; "quae exercetur
vel
exercebatur in me"
Junius & Tremellius
Piscator. ; not that he or
they had been guilty of; but the wrong that was done to him and them by their
enemies; how perverse and ill natured they had been to them; how badly they had
used them; what injuries they had done them; none of which escaped the
omniscience of God
to which the appeal is made; and upon this follows a
petition:
judge thou my cause; the present one; as thou
hast pleaded and judged many already
do me justice
right my wrongs
an
save
me from mine enemies; and let it appear to all the world my cause is just
and
they are in the wrong.
Lamentations 3:60 60 You
have seen all their vengeance
All their schemes against me.
YLT
60Thou hast seen all their
vengeance
All their thoughts of me.
Thou hast seen all their vengeance
.... The spirit of
revenge in them; their wrath and fury
and how they burn with a desire of doing
mischief; as well as their revengeful actions
carriage
and behaviour:
and all their imaginations
against me; their secret contrivances of mischief
their plots and schemes
they devise to do hurt unto me.
Lamentations 3:61 61 You have heard their
reproach
O Lord
All their schemes against me
YLT
61Thou hast heard their
reproach
O Jehovah
All their thoughts against me
Thou hast heard their reproach
O Lord
.... Their
reproachful words uttered against the prophet and his people
against God
himself; their spiteful language
their taunts
and scoffs and jeers:
and all their imaginations
against me; those he not only saw
as they appeared in their actions; but
heard them
as they were expressed by their words; yea
they were manifest to
him
while they only were in silent thought forming in the mind.
Lamentations 3:62 62 The lips of my enemies And
their whispering against me all the day.
YLT
62The lips of my
withstanders
Even their meditation against me all the day.
The lips of those that rose up against me
.... This is
to be connected with the preceding words; and expresses the same thing in
different language. The sense is
that the Lord heard the words which dropped
from the lips of his enemies; their sarcasms
flouts
and jeers; their bitter
reflections
severe invectives
and scornful language:
and their device against me all the day; or
"their meditation of ill against me"; or
"their speech"
or discourseF24הגיונם "meditationem
istorum"
Pagninus
Montanus
Junius & Tremellius
Piscator;
"loquelam eorum"
Michaelis. ; which all turned upon the same topic.
SchultensF25Animadv. Philol. p. 436. "maledixit verborum
contumelia insectatus fuit
peculiariter carmine seu satyra
et subsannavit
vituperavit"
Golius
Colossians 2515.
derives the word from the Arabic word which signifies to mock and scoff
or
pursue anyone with ironical and satirical expressions; and so may intend here
contumelious and reproachful language.
Lamentations 3:63 63 Look at their sitting down
and their rising up; I am their taunting song.
YLT
63Their sitting down
and
their rising up
Behold attentively
I [am] their song.
Behold their sitting down
and their rising up
.... All their
actions; the whole course of their lives; all which fell under the divine
omniscience
Psalm 139:2; but
that is not barely here meant; but that he would take particular notice hereof
and punish for the same. It may have respect both to their lying down at night
and rising in the morning; and to their sitting down at meals
and rising from
them; at which times they were always meditating mischief against the people of
God
or speaking opprobriously of them; when they made sport of them
as
follows:
I am their music; or "music
maker"F26מנגינ־תאם "musicus"
Gataker. ; as Samson was to the Philistines; the matter of their mirth; the
subject of their song; and the object of their derision.
Lamentations 3:64 64 Repay them
O Lord
According to
the work of their hands.
YLT
64Thou returnest to them the
deed
O Jehovah
According to the work of their hands.
Render unto them a recompence
O Lord
according to the work of
their hands. The Septuagint and Vulgate Latin versions render this
and the
following verses
not as petitions
but as prophecies of what should be; but
they seem rather to be expressed by way of request; and here
that God would
deal with them according to the law of retaliation
and requite them according
to what they had done; that he would do to them as they had done to the Lord's
people
and others; and this is ordered to be done particularly to the
Chaldeans
or Babylonians
Jeremiah 50:15.
Lamentations 3:65 65 Give them a veiled[c] heart; Your
curse be upon them!
YLT
65Thou givest to them a
covered heart
Thy curse to them.
Give them sorrow of heart
.... That which will
cause sorrow of heart; such judgments and punishments as will be grievous to
them. Some have observed a likeness between the word here used and that
translated "music"
Lamentations 3:63;
and think some respect may be had to it; that whereas the people of God had
been matter of mirth and music to them
God would give them music
but of
another sort; a song
but a doleful one. The Septuagint version renders it
"a covering of the heart"; the wordF1מגנת
לב υπερασπισμον
καρδιας
"tegumentum cordis"
Montanus
Vatablus;
"obtegumentum cordis"
Stockius
p. 199. so Ben Melech; "scutum
cordis"
V. L. "clypeum cordis"
Munster. having the
signification of a shield
which covers; and may signify blindness
hardness
and stupidity of heart
that they might not see the evils coming upon them
and
how to escape them. A modern learned interpreter
Christianus Benedictus
Michaelis
would have it compared with the Arabic word
"ganan"
which signifies "to be mad"
and from whence is "muganah"
"madness"; and so the sense be
give them distraction of mind:
lay curse unto them: and what greater curse
is there than to be given up to judicial blindness and hardness of heart
or to
madness and distraction? it may include all the curses of the law denounced
against transgressors.
Lamentations 3:66 66 In Your anger
Pursue and
destroy them From under the heavens of the Lord.
YLT
66Thou pursuest in anger
and
destroyest them
From under the heavens of Jehovah!
Persecute and destroy them in anger
.... As they have
persecuted the people of God
do thou persecute them; and never leave pursuing
them untie thou hast made a full end of them
as the effect of vindictive wrath
and vengeance:
from under the heavens of the Lord; which are made by him
and in which he dwells; let them not have the benefit of them
nor so much as
the sight of them; but let them perish from under them
Jeremiah 10:11.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)