Lamentations 3 commentary

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

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

While there is life there is hope; and instead of complaining that things are bad, we should encourage ourselves with the hope they will be better. We are sinful men, and what we complain of, is far less than our sins deserve. We should complain to God, and not of him. We are apt, in times of calamity, to reflect on other people's ways, and blame them; but our duty is to search and try our own ways, that we may turn from evil to God. Our hearts must go with our prayers. If inward impressions do not answer to outward expressions, we mock God, and deceive ourselves.

The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.

Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.

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

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

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

Lamentations 3:2

2. He hath led me, and brought me into darkness, but not into light.

2. Me deduxit et proficisci fecit in tenebras, et non in lucem.

The letters of the alphabet are tripled in this chapter, which I had omitted to mention. In the first two chapters each verse begins with the successive letters of the alphabet, except that in the last chapter there is one instance of inversion, for Jeremiah has put פ, phi, before ע, oin; or it may be that the order has been changed by the scribes; but this is uncertain. Here then, as I have said, each letter is thrice repeated. Then the first, the second, and the third verse begins with א aleph; and the fourth begins with ב, beth, and so he goes on to the end. The verses in this chapter are needlessly multiplied. It would have been better had each verse contained a letter, for the length of this chapter is the same with the two foregoing; the only difference is, that the lines, or alternate lines, begin with the same letter three times, as follows, —

א I am the man who hath seen affliction, Through the rod of his indignation; א Me hath he led and caused to walk In darkness, and not in light; א Surely against me he turns, Upset me does his hand all the day.

The three next lines, or alternate lines, begin with ב, and so on to the end of the alphabet — Ed

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

Lamentations 3:3

3. Surely against me is he turned; he turneth his hand against me all the day.

3. Utique contra me vertetur, eonvertet marrum suam quotidie (vel, toro die, qtuanquam in duobus verbis videtur futurtum tempus debere resolvi in all prceteritutn, vel saltem Propheta actum continuum, designat, ut soepe fieri solet.)

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

Lamentations 3:4

4. My flesh and my skin hath he made old; he hath broken my bones.

4. Senio confecit earnera meam (senescere fecit, ad verbum) et pelletn meam (vel, cutem;) confregit ossa mea.

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

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

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

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

Lamentations 3:5

5. He hath builded against me, and encompassed me with gall and travail.

5. Ædificavit contra me, et circumdedit felle et molestia.

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

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

He then gives a clearer explanation, that he was surrounded by gall The Sept., the Targ., and the Arab. render this “my head;” but the Vulg. and the Syr., “gall.” It occurs again in Lamentations 2:19, and is rendered “gall” by the Targ. and all the versions. He was “surrounded with gall,” with what was bitter to him, and “with faintness,” with what made him to faint. Hence, in the next verse, he represents himself as being like the dead. — Ed. or poison and trouble. He mentions poison first, and then, without a figure, he shews what that poison was, even that he was afflicted with many troubles. He afterwards adds, —

Lamentations 3:6

6. He hath set me in dark places, as they that be dead of old.

6. In tenebris jacere me fecit tanquam mortuos seculi.

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

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

Lamentations 3:7

7. He hath hedged me about, that I cannot get out: he hath made my chain heavy.

7 Sepsit me, ut non egrediar; aggravavit compedem meum.

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

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

Lamentations 3:8

8. Also when I cry and shout, he shutteth out my prayer.

8. Etiam si clamem et vociferer, clausit precationem meam (vel precatioi meae.)

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

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

Again,

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

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

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

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

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

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

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

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

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

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

Lamentations 3:9

9. He hath inclosed my ways with hewn stone, he hath made my paths crooked.

9. Sepivit (idem est verbum quod ante vidimus) vias meas lapide quadrato, semitas meas pervertit.

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

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

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

PRAYER.

Grant, Almighty God, that as thou didst in former times so severely chastise thy people, we may in the present day patiently submit to all thy scourges, and in a humble and meek spirit suffer ourselves to be chastised as we deserve; and that we may not, in the meantime, cease to call on thee, and that however slowly thou mayest seem to hear our prayers, we may yet persevere continually to the end, until at length we shall really find that salvation is not in vain promised to all those who in sincerity of heart call on thee, through Christ our Lord. — Amen.

Lecture Ninth

Lamentations 3:10

10. He was unto me as a bear lying in wait, and as a lion in secret places.

10. Urus insidians fuit mihi (ipse mihi,) leo in latebris.

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

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

Lamentations 3:11

11. He hath turned aside my ways, and pulled me in pieces: he hath made me desolate.

11. Vias meas pervertit et scidit me (vel, dissipavit, vel, laceravit,) posuit me vastatam (vel, quasi vastitatem.)

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

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

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

Lamentations 3:12

12. He hath bent his bow, and set me as a mark for the arrow.

12. Extendit (vel, intendit) arcum suum, et statuit me quasi signum sagittae.

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

Lamentations 3:13

13. He hath caused the arrows of his quiver to enter into my reins.

13. Induxit in renes meos filion pharetrae sum (id est, sagittas.)

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

Lamentations 3:14

14. I was a derision to all my people; and their song all the day.

14. Fui risus (vel, ludibrium) toti populo meo, pulsatio (vel, canticum, quod pulsatur ab organo et instrumento musico) quotidie (vel, toto die.)

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

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

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

Lamentations 3:15

15. He hath filled me with bitterness, he hath made me drunken with wormwood.

15. Satiavit me amaritudinibus, saturavit me felle.

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

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

Lamentations 3:16

16. He hath also broken my teeth with gravel stones, he hath covered me with ashes.

16. Confregit (vel, contrivit) lapillo dentes meos, involvit me (foedavit me, alii autem, versavit) hi pulvere.

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

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

For this reason, he says that his teeth had been broken by a little stone or pebble. The word means grit or gravel, rendered “pebble” by the Sept., and “stones” by the Syr. and the Targ. It is rendered “gravel” in Proverbs 20:17. The verb only occurs here and in Psalm 119; and to wear out, is its most suitable meaning, —

And he hath worn out with grit my teeth.

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

Then he adds, that he was covered with dust, or that he was lying down or dragged along in the dust. The expression is taken from those who are drawn by way of reproach along the ground, as a carcass is, or some filthy thing which we abhor. The verb rendered “covered,” is found only here, and is translated “fed” by the Sept. and Vulg.; “tumbled” or laid low, by the Targ.; and “besprinkled,” by the Syr. As he had said, that his food had been as it were grit, he could not have said that he was fed with ashes. Therefore the arg. or the Syr. is the most suitable, that God had laid him low in ashes, Tr that he had besprinkled or covered him with ashes. — Ed Thus the Prophet complains that there was nothing short of extreme evils. He adds, —

Lamentations 3:17

17. And thou hast removed my soul far off from peace: I forgat prosperity.

17. Et remota fuit a pace anima mea, oblitus sum boni.

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

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

Lamentations 3:18

18. And I said, My strength and my hope is perished from the LORD:

18. Et dixi, Periit fortitudo mea, et spes mea a Jehova.

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

And I said, Perished hath my excellency, And my expectation from Jehovah.

Whatever he had that was excellent had perished; and perished also had every good he expected from Jehovah. The meaning is not, that these things perished from Jehovah, but that his excellency and his expectation from Jehovah had perished. — Ed.

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

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

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

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

Lamentations 3:19

19. Remembering mine affliction and my misery, the wormwood and the gall.

19. Recordari (vel, recordando, alii, recordare) afflictionis meae et aerumnae maere (alii vertunt, humiliationem, alii, peccatum; sed nomen afflictionis vel aerumnoe melius convenit) veneni et fellis (iterum ponitur לענה quod vertunt quidam, absynthium, sed potius est amaritudo vel venenum, veneni ergo et fellis.)

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

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

Lamentations 3:20

20. My soul hath them still in remembrance, and is humbled in me.

20. Recordando recordabitur, et humiliabitur in me (vel, super me) anima mea.

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

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

Lamentations 3:21

21. This I recall to my mind, therefore have I hope.

21. Hoc revocabo ad cor meum, propterea sperabo.

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

When therefore we recall to mind our evils, and also consider how ready we are to despair, and how apt we are to succumb under it, some hope will then arise and aid us, as the Prophet here says. The pronoun “this” is by most referred to what the next verse contains; but as a clause intervenes, this can hardly be the meaning. The Lamentations 3:19, 20, and 21, I render thus,

19. Remember my affliction and my abasement, The wormwood and the gall.

20. Remembering thou wilt remember them, For bowed down within me is my soul:

21. This I recall to my mind; Therefore will I hope.

He prays, then he expresses his confidence that God would hear his prayer; and “this” refers to the assurance he felt that God would remember his afflicted state, and on this ground he entertained hope. In the next verse he states what confirmed this hope: — Ed.

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

Lamentations 3:22

22. It is of the LORD’S mercies that we are not consumed, because his compassions fail not.

22. Clementite Jehovae, quod non sumus consumpti (vel, certe non sunt consumptae,) certe non defecerunt miscrationes ejus.

The first clause may be explained in two ways: The view commonly taken is, that it ought to be ascribed to God’s mercy that the faithful have not been often consumed. Hence a very useful doctrine is elicited — that God succors his own people, lest they should wholly perish. But if we attend to the context, we shall see that another sense is more suitable, even that the mercies of God were not consumed, and that his compassion’s had not failed The particle כי, ki, is inserted, but ought to be taken as an affirmative only, surely the mercies of God are not consumed; So the Targ. and all the versions, except the Vulg; they read תמו. “The mercies of Jehovah” is the nominative case absolute, —

22. The mercies of Jehovah, verily they have no end, For his compassion’s never fail.

23. Renewed (are they) in the morning; Great is thy faithfulness.

“Renewed” refers to “mercies,” i.e., blessings, the fruit of mercy; and God’s mercies have no end, because his compassion’s ever continue. “In the morning,” that is, after a night of affliction. If the rendering be made literal, “in the mornings,” the meaning is the same; they follow the previous nights of trouble. Blessings, being as it were suspended or withheld during the night, are again renewed in the morning. — Ed. and then, — surely his compassion’s have not failed. And he afterwards adds, —

Lamentations 3:23

23. They are new every morning: great is thy faithfulness.

23. Novae ad singula mane; magna veritas tua.

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

PRAYER.

Grant, Almighty God, that as there are none of us who have not continually to contend with many temptations, and as such is our infirmity, that we are ready to succumb under them, except thou helpest us, — O grant, that we may be sustained by thine invincible power, and that also, when thou wouldest humble us, we may loathe ourselves on account of our sins, and thus perseveringly contend, until, having gained the victory, we shall give thee the glory for thy perpetual aid in Christ Jesus our Lord. — Amen.

Lecture Tenth

In the last lecture the Prophet said that the mercies of God are renewed daily. This must indeed be viewed according to the apprehension of men, for to God belongs no charge. But the mercies of God seem to be renewed when he for a time hides his face, and again becomes reconciled to us. The Prophet mentions morning; and he alludes, as I think, to this passage in the Psalms —

“If weeping dwells with us in the evening, yet joy will return in the morning.” (Psalm 30:5.)

He then means that God hastens to succor men in misery.

He subjoins the word truth, because a sense of God’s mercy can never come to us except he offers it to us. Were then God to take away the promise, all the miserable would inevitably perish; for they can never lay hold on his mercy except through his word. This, then, is the reason why Scripture so often connects these two things together, even God’s mercy and his faithfulness in fulfilling his promises. It now follows, —

Lamentations 3:24

24. The LORD is my portion, saith my soul; therefore will I hope in him.

24. Pertie inca Jehova, dixit my soul; anima mea; ideo sperabo in eo.

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

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

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

“If God be for us, who can be against us? I am persuaded that neither famine, nor nakedness, nor sword, nor death, nor life, can separate me from the love of God, which is in Christ.” (Romans 8:31, 35-39.)

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

Lamentations 3:25

25. The LORD is good unto them that wait for him, to the soul that seeketh him.

25. Bonus Jehova expectanti ipsum, (vel, speranti in eum,) animae quaerenti ipsum.

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

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

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

Lamentations 3:26

26. It is good that a man should both hope and quietly wait for the salvation of the LORD.

26. Bonum et expectabit et silebit ad salutem Jehovae (ad verbum; vertunt tamen quidam, bonus sperabit et silebit ad Jehovae; sed potius it neutro genere accipio vocem, טוב, sicut in proximo versu qui sequetur, Bonum viro, et coetera.)

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

Good it is when he hopes and waits quietly For the salvation of Jehovah.

The ו may often be rendered when. This verse, the preceding, and following, begin with “good,” which renders the passage very striking, —

25. Good is Jehovah to him who waits for him, To the soul who seeks him:

26. Good it is when he hopes and waits quietly For the salvation of Jehovah:

27. Good it is for man That he bears the yoke in his youth.

— Ed

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

“For we hope not,” he says, “for what appears, but we hope for what, is hidden.” (Romans 8:24, 25.)

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

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

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

Lamentations 3:27

27. It is good for a man that he bear the yoke in his youth.

27. Bonum viro, si tulerit jugum in pueritia sua.

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

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

Lamentations 3:28

28. He sitteth alone and keepeth silence, because he hath borne it upon him.

28. Sedebit seorsum (vel, solus) et silebit, quia tulit super se.

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

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

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

I do not, however, know whether this passage has been corrupted; for the expression seems not to me natural. Were we to read עלו, olu, his yoke, it would be more appropriate, and a reason would be given for what goes before, that the faithful sit apart and are silent before God, because they bear his yoke; for the pronoun may be referred to God as well as to man. But this is only a conjecture. It is so found in the Syr.; but it comes to the same thing, if the verb be taken passively. in Niphal, — “Because it (the yoke mentioned before) has been laid on him.” Blayney’s version is, “When it is laid on him.” — Ed. It follows, —

Lamentations 3:29

29. He putteth his mouth in the dust; if so be there may be hope.

29. Ponet in pulvere os suum, si forte sit spes.

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

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

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

He will lay in the dust his mouth (and say) — “It may be there is hope.”

It is better to render the verbs here as they are, in the future tense, as all the versions do; for he describes what is usually the character of the godly under severe trials. — Ed. It afterwards follows, —

Lamentations 3:30

30. He giveth his cheek to him that smiteth him: he is filled full with reproach.

30. Dabit percutienti maxillam, saturbitur opprobriis.

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

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

Lamentations 3:31

31. For the Lord will not cast off for ever:

31. Quia non respuet (vel, rejiciet) in perpetuum Dominus.

It is certain that there will be no patience, except there be hope, as it has already appeared. As, then, patience cherishes hope, so hope is the foundation of patience; and hence consolation is, according to Paul, connected with patience. (Romans 15:4.) And this is the doctrine which the Prophet now handles, — that the faithful bear the yoke with meek and calm minds, because they believe that God will at length be propitious to them: hence also arises patience; for the faithful are persuaded that all adversities are temporary, and that there will be a happy end, because God will at length be reconciled to them, though he gives them new evidences of his wrath. This verse is connected with Lamentations 3:25: “Good is Jehovah to him who waits for him;” and the reason is given here, “For not reject perpetually (or, for ever) will the Lord.” “For,” as assigning a reason, is here repeated three times, in this verse and in the two following verses; and they seem all to be reasons given for the truth contained in Lamentations 3:25,

31. For not reject perpetually Will the Lord:

32. For though he afflicts, yet he will shew compassion According to the multitude of his mercies:

33. For he does not depress from his heart, Nor afflict the children of men.

All these particulars explain and elucidate the truth, that God is good. “From his heart,” does not mean “willingly,” but at his will, that is, arbitrarily, without reason, but when constrained by man’s wickedness. — Ed. The rest to-morrow.

PRAYER.

Grant, Almighty God, that as it is expedient for us to be daily chastised by thy hand, we may willingly submit to thee, and not doubt but that thou wilt be faithful, and not prove us with too much rigor, but that thou wilt consider our weakness, so that we may thus calmly bear all thy chastisements, until we shall at length enjoy that perfect blessedness, which is now hid to us under hope, and as it were sealed, until Christ thy Son shall reveal it at his coming. — Amen.

Lecture Eleventh

Lamentations 3:32

32. But though he cause grief, yet will he have compassion according to the multitude of his mercies.

32. Quia si dolore affecerit, etiam miserebitur secundum multitudinem clementiarum suarum.

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

“For a moment I afflicted thee, in the time of mine indignation, but with perpetual mercies will I follow thee,” (Isaiah 54:7, 8)

and again,

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

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

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

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

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

Lamentations 3:33

33. For he doth not afflict willingly nor grieve the children of men.

33. Quia non affligit ex corde suo, et delore afficit filios viri.

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

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

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

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

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

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

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

Lamentations 3:34-36

34. To crush under his feet all the prisoners of the earth,

34. Ad conterendum sub pedibus suis omnes vinetos terrae,

35. To turn aside the right of a man before the face of the most High,

35. Ad pervertendum (ad declinandum) judisium viri coram conspectu excelsi,

36. To subvert a man in his cause, the Lord approveth not.

36. Ad pervertendumm hominem in lite sua, Dominus non videt (vel, non vidit)

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

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

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

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

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

I therefore think that the reference is to the impious words of those who complain that God is not moved by any compassion. For this thought almost lays hold on us wheel pressed down by adversities, — that God has forgotten us, that he is either asleep or lies down inactive. In short, there is nothing more difficult to be assured of than this truth, that God governs the world by his counsel, and that nothing happens without a design. This is indeed what almost all confess; but when a trial comes, this doctrine vanishes, and every one is carried away by some perverted and erroneous thoughts, even that all things roll round fortuitously through blind fate, that men are not the objects of God’s care. Nor is there a doubt but that in Jeremiah’s time words of this kind were flying about; and it appears evident from the context that those Jews were reproved who thought that their miseries were disregarded by God, and hence they clamored; for men are necessarily carried away into a furious state of mind, when they do not believe that they have to do with God. The Prophet, then, refers to such impious words, or if they dared not to express in language what they thought, he refers to what was believed almost by all, — that the wicked perverted the judgment of man, that they turned aside a man in his cause, that they tore under their feet all the bound of the earth; The order is here reverted. It is a common thing in Scripture to state first the chief thing, the chief good or evil. Here the greatest evil is mentioned first, the tearing under foot of such as were already bound, or imprisoned; then the sparing of the guilty; and thirdly, the withholding of justice to the righteous. To turn aside or divert judgment, is not to punish the guilty; and to wrong a person in his cause, is to deny his right. By “the bound,” or “prisoners of the earth,” or land, Blayney understands persons imprisoned for debt, who were obliged to work as slaves until they satisfied their creditors. See Matthew 18:30-34. Cruelty to such is referred to in Isaiah 58:3. — Ed. that is, that all those things were done by the connivance of God. The plain meaning, then, is, that judgment is perverted before the face of the Most High, — that the bound of the earth such as are helpless, are despised, trodden under foot by the wicked, — that a man in his cause is unjustly dealt with, and that all this is done because God does not see The Targ. and the versions differ as to the import of this clause. The verb to see, has been taken to mean three things, — to know, to approve, and to regard or to notice. The Vulgate takes the first, our version the second, and Calvin the third. The context seems to favor the last meaning especially the following verses.

There is a difficulty as to the antecedent to the pronoun “his, before “feet.” It seems to refer to “man” in the last verse; for the words are, “the sons (or children) of man,” not of “men.” The verb ראה, when followed by ל, means to look on, at, or simply to see. Psalm 64:5. Then the literal rendering of the passage would be as follows, —

On the tearing under his feet Of all the bound of the land, On the diverting of a man’s judgment, In the presence of the most High, On the wronging of a person in his cause The Lord doth not look.

Or if the “on” be dropped, the last line may be,

The Lord doth not see.

This is manifestly the saying of unbelieving men, or of those weak in faith, as proved by the next verse, when rightly rendered. — Ed. We now, then, perceive what the Prophet means.

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

Lamentations 3:37-38

37. Who is he that saith, and it cometh to pass, when the Lord commandeth it not?

37. Quis iste, dixit; fuit, Deus non praecepit?

38. Out of the mouth of the most High proceedeth not evil and good?

38. Ex ore Excelsi non egredietur malum et bonum (vel, quasi non egrediatur malum et bonum ex ore Excelsi?)

The Prophet, after having mentioned the blasphemy which prevailed everywhere at that time, strongly condemns so gross a stupidity. Who is this? he says. He checks such madness by a sharp rebuke — for the question implies an astonishment, as though the Prophet had said, that it was like a prodigy to find men who imagined that God was content with his own leisure, and exercised no care over the world; for this was to annihilate him altogether. God is not a dead being, he is not a spectre; what then? God is the judge of the world. We hence see that it was a monstrous thing, when men entertained the notion that God is idle or forgetful, that he gives up the world to chance. This is the reason why the Prophet asks as of a thing absurd and extremely disgraceful. Who is this? he says; Could it be that men should give themselves up to such a degree of madness? for when they said, that anything could happen without God’s command, it was the same as if they denied his power; for what is God without his judgment?

The other verse may be explained in two ways; but as to the meaning, there is but little difference. It may, then, be read as a question, “Cannot good and evil proceed from the mouth of the most High?” or it may be rendered thus, “As though good and evil should not proceed from the mouth of God.” As to the substance of what is said, we see that there is no need of disputing, for the Prophet confirms what he had said, that men are to be abhorred who imagine God to be as it were dead, and thus rob him of his power and of his office as a judge. And, doubtless, except we hold this truth, no true religion can exist in us; for except all the sayings and doings of men come to an account before the tribunal of God, and also their motives and thoughts, there will be first. no faith and, secondly, there will be no integrity, and all prayer to God will be extinguished. For if we believe that God does not regard what is done in the world, who will trust in him? and who will seek help from him? besides, who will hesitate to abandon himself to cruelty, or frauds, or plunder? Extinguished, then, is every sense of religion by this impious opinion, that God spends his time leisurely in heaven, and attends not to human affairs. This is the reason why the Prophet is so indignant against those who said, that anything could be done without the command of God.

Let us now see how God commands what is wrongly and foolishly done by men. Surely he does not command the ungodly to do what is wicked, for he would thus render them excusable; for where God’s authority interposes, there no blame can be. But God is said to command whatever he has decreed, according to his hidden counsel. There are, then, two kinds of commands; one belongs to doctrine, and the other to the hidden judgments of God. The command of doctrine, so to speak, is an evident approbation which acquits men; for when one obeys God, it is enough that he has God as his authority, though he were condemned by a hundred worlds. Let us, then, learn to be attentive to the commands of doctrine, by which we ought to regulate our life, for they make up the only true rule, from which it is not right to depart. But God is said to command according to his secret decrees what he does not approve, as far as men are concerned. So Shimei had a command to curse, and yet he was not exempt from blame; for it was not his purpose to obey God; nay, he thought that he had offended God no less than David. (2 Samuel 16:5, 6.) Then this distinction ought to be understood, that some things are commanded by God, not that men may have it as a rule of action, but when God executes his secret judgments by ways unknown to us. Thus, then, ought this passage to be understood, even that nothing is carried on without God’s command, that is, without his decree, and, as they say, without his ordination.

It hence appears, that those things which seem contingent, are yet ruled by the certain providence of God, so that nothing is done at random. And what philosophers call accident, or contingent, (ἐνδεχόμενον) is necessary as to God; for God decreed before the world was made whatever he was to do; so that there is nothing now done in the world which is not directed by his counsel. And true is that saying in the Psalms, that our God is in heaven, and doeth whatsoever he pleaseth, (Psalm 116:3;) but this would not be true, were not all things dependent on God’s counsel. We hence see that nothing is contingent, for everything that takes place flows from the eternal and immutable counsel of God. It. is indeed true, that those things which take place in this or that manner, are properly and naturally called contingencies, but what is naturally contingent, is necessary, as far as it is directed by God; nay, what is carried on by the counsel and will of men is necessary. Philosophers think that all things are contingent (ἐνδεχόμενα) and why? because the will of man may turn either way. They then, conclude, that whatever men do is contingent, because he who wills may change his will. These things are true, when we consider the will of man in itself, and the exercise of it; but when we raise our eyes to the secret providence of God, who turns and directs the counsels of men according to his own will, it is certain that how much soever men may change in their purposes, yet God never changes.

Let us then hold this doctrine, that nothing is done except by God’s command and ordination, and, with the Holy Spirit, regard with abhorrence those profane men who imagine that God sits idly as it were on his watch-tower and takes no notice of what is done in the world, and that human affairs change at random, and that men turn and change independently on any higher power. Nothing is more diabolical than this delirious impiety; for as I have said, it extinguishes all the acts and duties of religion; for there will be no faith, no prayer, no patience, in short;, no religion, except we believe and know that God exercises such care over the world, of which he is the Creator, that nothing happens except through his certain and unchangeable decree.

Now they who object, and say that God is thus made the author of evils, may be easily refuted; for nothing is more preposterous than to measure the incomprehensible judgment of God by our contracted minds. The Scripture cries aloud that the judgments of God are a great deep; it exhorts us to reverence and sobriety, and Paul does not in vain exclaim that the ways of God are unsearchable. (Romans 11:33.) As, then, God’s judgments in their height far surpass all our thoughts, we ought to beware of audacious presumption and curiosity; for the more audacious a man becomes, the farther God withdraws from him. This, then, is our wisdom, to embrace only what the Scripture teaches. Now, when it teaches us that nothing is done except through the will of God, it does not speak indiscriminately, as though God approved of murders, and thefts, and sorceries, and adulteries; what then? even that God by his just and righteous counsel so orders all things, that he still wills not iniquity and abhors all injustice. When, therefore, adulteries, and murders, and plunders are committed, God applies, as it were, a bridle to all those things, and how much soever the most; wicked may indulge themselves in their vices, he still rules them; this they themselves acknowledge; but for what end does he rule them? even that he may punish sins with sins, as Paul teaches us, for he says that; God gives up to a reprobate mind those who deserve such a punishment, that he gives them up to disgraceful lusts, that he blinds more and more the despisers of his word. (Romans 1:28; 2 Thessalonians 2:10.) And then God has various ways, and those innumerable and unknown to us.

Let us then learn not to subject; God to our judgment, but adore his judgments, though they surpass our comprehension; and since the cause of them is hid from us, our highest wisdom is modesty and sobriety.

Thus we see that God is not the author of evils, though nothing happens but by his nod and through his will, — for far different is his design from that of wicked men. Then absurd would it be to implicate him as all associate ill the same crime, when a murderer, or a thief, or an adulterer is condemned, — and why? because God has no participation in thefts and adulteries; but the vices of men are in a way wonderful and incomprehensible as his judgments. In a word, as far as the heavens are from the earth, so great is the difference between the works of God and the deeds of men, for the ends, as I have said, are altogether different. ‘The construction of these two verses is variously given. The verb rendered, “It was, or, “It came to pass,” if in the third person, is feminine, while it is usually and probably always masculine, when it has this meaning. It may be taken to be here in the second person. The literal rendering of the verse then would be, —

Who-he-saying (i.e., Who is he who says,) That thou art Lord, ordering not, (i.e., who dost not order, or command.)

Then the following verse contains a continuation of what the objector said, —

From the mouth of the Highest Cometh not the evil and the good.

The answer of the Prophet is in Lamentations 3:39, in which he intimates that God orders evil as a punishment for sin.

The objector’s declaration, that God as a Lord or Sovereign does not command or order events, and for this reason, because both evil and good cannot come from him, is a proof that not to see in Lamentations 3:36, is not to regard or notice the affairs of men. — Ed.

The Prophet says that from the mouth of the most High proceed good and evil By “mouth” he means his decree. God indeed does not always declare that he is a judge; he has often executed punishment on the wicked, as it were, in silence; for there were no prophets among the heathens to proclaim the judgments he brought on them. But though God does not always speak when he punishes the wickedness of men, it is yet said that good and evil proceed from his mouth; because he allots to men their punishment as it seems good to him; and then he spares others or bears with them for a time. It follows, —

Lamentations 3:39

39. Wherefore doth a living man complain, a man for the punishment of his sins?

39. Cur molestia se afficit homo vivens? Vir super peccato suo?

Some explain the verb יתאונן, itaunen, by giving it the sense of lying, “Why should man lie?” others, “Why should man murmur?” But I see not what sense there can be in rendering it lying or murmuring. Others translate thus, “Why should man harden himself?” but it is a mere conjecture. Now, this verb sometimes means to weary one’s self, in Hithpael. So in the eleventh chapter of Numbers, “The people murmured,” as some render the words; but I think differently; nor is there a doubt but that Moses meant that the people were wearied, so that they in a manner pined away; and this meaning is the most suitable here. For the Prophet had before rebuked those who imagined that God, having relinquished the care of the world, led an inactive and easy life in heaven; but now, in order to rouse the minds of all, he points out the remedy for this madness, even that men should not willingly weary themselves in their sins, but acknowledge that their wickedness is shewn to them whenever any adversity comes upon them. And surely men would not be so infatuated as to exclude God from the government of the world, were they to know themselves and seriously to call to mind their own deeds and words; for God would soon exhibit to them sure and notorious examples of his judgment. Whence then comes it, that we are so dull and stupid in considering the works of God? nay, that we think that God is like a spectre or an idol? even because we rot in our sins and contract a voluntary dullness; for we champ the bit, according to the old proverb.

We now, then, perceive why the Prophet joins this sentence, Why does a living man weary himself? “Murmur” is the Sept. and the Vulg. The word only occurs here and in Numbers 11:1; and “complain” is the most suitable rendering in both places, —

39. Why complain should man, Any man alive, for his sin?

That is, on account of suffering for his sin. Thus God is justified in ordaining or commanding evil as well as good, that is, the evil of punishment. — Ed. and a man in his sins? for as long as men thus remain in their own dregs, they will never acknowledge God as the judge of the world, and thus they always go astray through their own perverse imaginations. If, then, we wish to dissipate all the mists which prevent us from seeing God’s providence, (that is, by the eyes of faith,) let every one be his own witness and the judge of his own life, and carefully examine himself; it will then immediately occur to us, that God is not without reason angry with us, and that we are afflicted with so many adversities, because our sins will come forth before us. We here see the cause of that madness which makes men to exclude God’s providence from human affairs, even because they look not on themselves, but torment themselves without any benefit and become wearied in their sins, and do not raise up their eyes to God. The rest, connected with our subject, I must defer till to-morrow.

PRAYER.

Grant, Almighty God, that as we are at this day tossed here and there by so many troubles, and almost all things in the world are in confusion, so that wherever we turn our eyes, nothing but thick darkness meets us, — O grant that we may learn to surmount all obstacles, and to raise our eyes by faith above the world, so that we may acknowledge that governed by thy wonderful counsel is everything that seems to us to happen by chance, in order that we may seek thee, and know that help will be ready for us through thy mercy whenever we humbly seek the pardon of our sins, through Christ Jesus our Lord. — Amen.

Lecture Twelfth

Lamentations 3:40

40. Let us search and try our ways, and turn again to the LORD.

40. Percontemur (scrutemur) vias nostras, et inquiramus, et convertamur ad Jehovam.

The Prophet now shews more clearly what the reproof meant which we shortly explained yesterday: he said that men act absurdly while they weary themselves in their sins; he now adds that they would do rightly if they inquired into their own life, and faithfully examined themselves.

For hence is trouble and weariness, when men feel and deplore their outward evils, but consider not the cause, that is, when they consider not that they are justly chastised by God’s hand. Then the examination now mentioned is set in opposition to the torpor and weariness with which men in vain torment themselves, and in which they pine away, because they reflect not on their vices. Hence it is that they attain nothing but weariness — and that is a sorrow to death, as Paul says; but sorrow to life proceeds from the self-examination to which the Prophet now invites and exhorts us.

He then says that the only true remedy in adversities is when men carefully examine themselves, and consider what they deserve. The words literally rendered are very expressive, —

Let us uncover our ways, and search.

The cover was first to be stripped off, and then was a search to be made as to the character of their ways. — Ed. He also mentions conversion; for they who are really touched with the fear of God do not stop at this examination, but rise higher; for as God calls them back to the right way, when they acknowledge that they have departed from him, they flee to his mercy, loathe themselves on account of their vices, and seek after newness of life. Thus our Prophet prescribes to us a certain order, — that we are to examine our whole life, and that, being influenced by the fear of God, we are to return to him; for while he treats us with severity, he still kindly invites us by ever offering to sinners a free pardon. He afterwards adds, —

Lamentations 3:41

41. Let us lift our heart with our hands unto God in the heavens.

41. Tollamus corda nostra cum manibus ad Deum in coelis.

To conversion he joins prayer; for we cannot be reconciled to God except he buries our sins; nor can repentance and faith be separated. Moreover, to taste of God’s mercy opens to us the door of prayer. And this ought to be carefully noticed, because the unbelieving seem at times to be very busy in seeking to return to God’s favor, but they only attend to the outward change of life; and at the same time they are not anxious about pardon, but go boldly before God, as though they were not exposed to his judgment.

And we see under the Papacy that while they make long sermons on repentance, they hardly ever make any account of faith, as though repentance without faith were a restoration from death to life.

Hence I said that we ought to notice the mode of teaching which our Prophet adopts: he begins with self-examination, then he requires conversion; but he does not separate it from faith. For when he exhorts us to pray, it is the same thing as though he had set before us the judgment of God, and had also taught us that we cannot escape death except God be propitious to us. How then is pardon to be obtained? by prayer: and prayer, as it is well known, must be always founded on faith.

By telling us to raise up our hearts to God together with our hands, he bids us to banish all hypocrisy from our prayers. For all without a difference raise up their hands to God; and nature itself, when we are pressed down with evils, leads us to seek God. But the greater part stifle this feeling of nature. When affliction comes, it is a common thing with all to raise up their hands to heaven, though no one should bid them to do so; but still their hearts remain fixed on the earth, and they come not to God. And the greater part of men are included in that class mentioned by Isaiah,

“This people come to me with their tongue, but their heart is far away.” (Isaiah 29:13.)

As, then, men deal thus formally with God, and present a naked ceremony, as though God had changed and suffered his eyes to be covered, the Prophet bids all dissimulation to cease from prayer; Let us raise up hands, he says, to God, and also hearts. Joel speaks somewhat differently, when he says,

“Rend your hearts and not your garments,” (Joel 2:13;)

for he seems to exclude the outward rite, because men, wishing to shew that they were guilty before God, rent their garments. Joel says that this was superfluous and useless; and doubtless the rite itself was not so very necessary. But as prayers, when they are earnest, move the hands, our Prophet refers to that practice as useful. At the same time he teaches us that the chief thing ought not to be omitted, even to raise up the hearts to God: Let us, then, he says, raise up our hearts together with our hands to God; and he adds, to God who is in heaven: for it is necessary that men should rise up above the world, and to go out of themselves, so to speak, in order to come to God.

We now then understand the meaning of the Prophet, — that those who repent from the heart ought not to go before God, as though they were not guilty before his tribunal, but that on the contrary they ought to be penitent and humble, so that they may obtain pardon. He afterwards shews that the right way of praying is, when we not only perform the outward ceremonies, but when we open our hearts and raise them up as it were to heaven itself. It is, then, the right way of praying, when the inward feeling corresponds with the external posture. It follows, —

Lamentations 3:42

42. We have trangressed and we have rebelled: thou hast not pardoned.

42. Nos peccavimus et rebelles fuimus; tu non pepercisti.

The faithful do not here expostulate with God, but on the contrary acknowledge that God’s severity was just. That God then had dealt with them severely, they ascribe to their own sins, This is the substance of what is said.

We hence learn that an ingenuous confession ever accompanies repentance, as also Paul teaches us, (2 Corinthians 7:11.) For when a sinner is either secure or tries to cover his wickedness, and flatters himself, as we see but a few who willingly humble themselves before God, he contracts the hardness of obstinacy. For this reason the Prophet requires confession; nay, he suggests here the words suitable to be used, when we desire to obtain pardon from God. We have done wickedly, he says, and have been rebellious The pronoun, we, is here emphatical, as though the faithful had taken on themselves the blame of all the evils, which the greater part ever sought to disown. To give the proper emphasis to the pronoun, the version ought to be as follows, —

We, transgressed have we rebelled.

— Ed

Here then the Prophet shews that there is no other way of being reconciled to God, than by confessing ourselves to be the authors of all our evils; and he also teaches us, that it is an evidence of true repentance, when we do not allege vain pretences as it is commonly done, nor flatter ourselves, but confess that we are guilty. He now shows that guilt ought by no means to be extenuated, so that our confession may be real and complete: but in this respect the world trifle with God. The most wicked are, indeed, ashamed to deny that they are sinners; but as they are forced to make some kind of confession, this they do lightly; and it seems an extorted confession, and is therefore jejune, or at least not complete. But the Prophet here shews that they who seek to be reconciled to God, ought not only in words to acknowledge and confess their guilt, but also ingenuously to open their hearts. Hence he connects perverseness with sin: as though he had said, “We have not sinned simply or in one way, but we have exasperated God himself; and by sinning in many ways and constantly, we have provoked him against us.” He says, in short, that there is then an access open to us to obtain favor, when we do not murmur against God nor contend with him as though he had dealt severely with us, but when we confess that he has been hard and rigid with us, because he had a reason to be so on account of our sins and wickedness. He adds, —

Lamentations 3:43

43. Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied.

43. Obtexisti in ira et persequutus es nos; occidisti et non pepercisti.

At the first view, this complaint may seem to proceed from a bitter heart; for here the faithful complain that they had been slain, and then that God had executed his judgment as it were in darkness, without any indulgence; and the next verse confirms the same thing. But it is a simple acknowledgment of God’s righteous vengeance for in their extreme calamities the faithful could not declare that God dealt mercifully with them, for they had been subjected to extreme rigor, as we have before seen. Had they said that they had been leniently chastised, it would have been very strange, for the temple had been burnt, the city had been demolished, the kingdom had been overthrown, the people for the most part had been driven into exile, the remainder had been scattered, the covenant of God had been in a manner abolished; for it could not have been thought otherwise according to the judgment of the flesh. Had, then, the exiles in Chaldea said that God had smitten them leniently, would not such an extenuation have appeared very strange? and had also the Prophet spoken in the same strain? For the causes of sorrow were almost innumerable: every one had been robbed of his goods; then there were many widows, many orphans; but the chief causes of sorrow were the burning of the temple and the ruin of the kingdom. No wonder, then, that the faithful set forth here their aggravated evils: but yet they seek out no other cause than their own sins.

Hence they say now, that God had covered them over in wrath It is a most suitable metaphor; as though he had said, that God had executed his vengeance in thick darkness. For an object presented to the eye produces sympathy, and we are easily inclined to mercy when a sad spectacle is presented to us. Hence it is, that even the most savage enemies are sometimes softened, for they are led by their eyes to acts of humanity. The Prophet, then, in order to set forth the horrible vengeance of God, says that there had been a covering introduced, so that God had punished the wicked people in an implacable manner. But as I have said, he does not charge God with cruelty, though he says that he had covered them over in wrath. To “cover” is the idea given to the verb by the Sept., the Vulg, the Syr., and the Targ.; but Blayney and some others take it in the sense of fencing in, enclosing, in allusion to the practice of hunters; and the next verb, which means to pursue, to chase, favors this meaning, —

Thou hast in wrath enclosed and chased us, Thou hast slain and not spared.

Then the same verb begins the next verse, —

Thou hast enclosed thyself in a cloud, That prayer might not pass through.

— Ed

He then says, Thou hast pursued us and killed us, and hast not spared They intimate, in short, that God had been a severe judge; but they at the same time turned to themselves and sought there the cause, even that they might not, by their own hardness, provoke God against themselves, as hypocrites are wont to do. And the consciousness of evil leads us also to repentance; for whence is it that men grow torpid in their sins, except that they flatter themselves? When, therefore, God suspends his judgments, or when he moderates them, and does not punish men as they deserve, then, if there be any repentance, it is yet frigid, and soon vanishes. This, then, is the reason why God inflicts deadly strokes, because we feel not his hand except the stroke be as it were deadly. As, then, simple chastisement is not sufficient to lead us to repentance, the Prophet introduces the faithful as speaking thus, “Behold, thou hast in wrath covered us over, so as not to look on us,” so that there might be no opportunity for mercy, that is, that they might be the judges of themselves, and conclude from the atrocity of their punishment how grievously they must have provoked the wrath of God. It follows in the same sense, —

Lamentations 3:44

44. Thou hast covered thyself with a cloud, that our prayer should not pass through.

44. Obtexisti in nube tibi, ne transiret precatio.

The Prophet confirms the same thing, but the words are different. He again repeats the word to cover; but, that the metaphor might be clearer and more fully explained, he says, with a cloud. He simply intimates, that a cloud interposed, that God might more unrestrainedly punish the Jews, as they had deserved. Isaiah speaks somewhat otherwise, but for the same purpose:

“The hand of God,” he says, “is not shortened, nor are his ears more deaf; but your sins have interposed a distance between you and God.” (Isaiah 59:1, 2.)

There is no doubt but that Isaiah meant the same thing as our Prophet, even that God’s nature never changes; and, therefore, that when he seems to rage against his people, the cause ought to be ascribed to their sins, because God ever remains like himself. We know what is said in the Psalms,

“Thou art God who hearest prayer.” (Psalm 65:3.)

God, then, is always ready to hear his people, and he also possesses power sufficient to help them; but the distance arises from our sins. And so the Prophet now says that a cloud interposed.

Nearly the same sentence is found in the third chapter, as we have seen; for there the Prophet said, in the name of the whole people, that they had become separated from God, but that it was a separation, not because God had changed his purpose, but because the people had, in a manner, rejected his favor. Thou hast, then, he says, covered thyself with a cloud, that is, thou hast made for thyself a covering, that prayer may not pass through. This seems, indeed, very strange, because God advances to meet all the miserable, and promises to hear their prayers: what, then, can this mean, that a cloud interposed that prayer might not go through to him? even that the Jews did not pray aright, and that they had closed up against themselves every access by which God could admit them. In short, the faithful do not here contend with God, as though they had been deceived by his promises, but confess that they were unworthy to pray to God, and they also acknowledge that they did not pray aright. There are circumstances, no doubt, according to God’s word, under which God does not hear prayer: and this seems to have been an instance of this kind. — Ed. And according to this sense they say, that they were hindered, as though a cloud interposed, so that their prayer could not ascend to God. It follows, —

Lamentations 3:45

45. Thou hast made us as the offscouring and refuse in the midst of the people.

45. Quisquilias et rejectionem posuiti nos in medio populorum.

They say here that they were exposed to reproach, so as to become, as it were, the sweepings of the world. Some render סחי, sachi, “refuse;” some by other words; and some “filth:” But the word properly means sweepings or scraping’s, called by the Greeks περιψήματα. Paul says, that he and his associates were the offscouring (περιψήματα) of the world. (1 Corinthians 4:13.) He means that they were despised as offscourings or scrapings. The word is derived from sweeping. Whatever, then, is cleaned off by sweeping or scouring, that is, the filth of the house or the floor, is called סחי, sachi. What the Prophet had in view is not obscure; for he means that the degradation of the people was not hidden, but open Go all nations, as though God had erected a theater in Judea, and there exhibited a remarkable and an unusual example of his vengeance. To the same purpose is what he adds, —

Lamentations 3:46

46. All our enemies have opened their mouths against us.

46. Aperuerunt super nos os suum omnes inimici nostri.

He repeats what he had said, that the people were an offscouring, or scrapings, or sweepings, and also a refuse. The last word is, indeed, in the infinitive mood, מאוס, maus, but it is to be taken as a noun. They had become all this, because they had as many enemies as neighbors; for we know that the Jews were hated by all the neighboring nations. They had become, then, a refuse and filth among all people, for with an open mouth they spoke furiously against them. For the open mouth means that they spoke insolently, and took the liberty of cursing them all, as it has been stated elsewhere. Now it was the bitterest thing to the miserable people, when they found that the reproaches and taunts of enemies were added to their calamities: for we know how grievously does reproach wound those who are already afflicted.

Lamentations 3:47

47. Fear and a snare is come upon us, desolation and destruction.

47. Pavor et fovea fuit nobis, destructio (alii vertunt, deceptio,) et contritio.

The Prophet largely dwells on the grievousness of the calamity which had happened. He compares here the anxieties into which the people had been brought, to a pitfall and dread. There is a striking alliteration in the words פחד and פחת, pechet and peched. But the meaning is, that the people had been reduced to such straits, that there was no outlet for them; as the case is with us, when we are filled with dread, and look here and there, and see nothing but pitfalls on every side; then we are at our wits’ end. Such then was the state of the people, as Jeremiah shews: filled with dread, they sought refuge, but saw pitfalls on every side.

He afterwards mentions desolation or destruction, and sorrow. It is probably a mistake in Jerome’s version, where the first; word is rendered “prophesying.” Some think that he was led astray by the letter ש, shin, which he seems to have read with a point on the left side; and he took the word as coming from נשא nusha. But another conjecture seems more correct, that the transcribers have committed a mistake; for what I have said is most appropriate to the passage, even that the people were overwhelmed with all kinds of evils, because there was nothing to be seen but desolation and sorrow, or bruising, or breach, שבר, shaber. It now follows, —

Lamentations 3:48

48. Mine eye runneth down with rivers of water for the destruction of the daughter of my people.

48. Rivi (hoc est, tanquam rivi) aquarum descendit oculus meus super contrione (vel, afflictione, est idem nomen שבר) filii populi mei.

Interpreters give different explanations of the beginning of this verse: some render it thus, “My eye comes down unto rivers of waters;” others, “My eye flows down unto rivers of waters,” or, “rivers of waters flow down.” But as I have explained elsewhere, the Prophet rather means, that his eye came down like rivers; and to come down, or to descend, is a metaphor for flowing down; for water, as it is well known, descends when it flows. And there is a change of number when he says, “My eye descends;” there is also raider-stood the particle of comparison, כ, caph Let the verb have a causative sense, to cause to descend, to bring down, and there will be no difficulty in the clause; so the Sept. and the Vulg., —

Streams of water does mine eyes bring down For the breach of the daughter of my people,

— Ed The meaning is, that his eyes descended or flowed down as rivers. The last: word properly signifies divisions, but; he means that many streams flowed down, as though they were so many rivers.

For the bruising, or the breach, of my people: the Prophet speaks here in his own person, though there is no doubt but that he exhorts all others to join him in his sorrow. For the faithful would not have prayed to God with sufficient ardor, had they not been dreadfully broken and confounded; had not the calamity deeply affected them, as it ought to have done, there would have been no serious attention to prayer. This is the reason why the Prophet here mentions his own weepings, and groanings, and tears, even that he might rouse himself to prayer, and lead others also. It follows, —

Lamentations 3:49

49. Mine eye trickleth down, and ceaseth not, without any intermission.

49. Oculus meus defluxit, et non quievit a non intermissionibus (hoc est, ut non sint intermissiones, vel ut nulla sit requies.)

He repeats the same in other words, — that his eyes flowed down with tears. He still retains the singular number, but this is common in Hebrew. He then says, that his eye without end flowed down, so that there was no rest But it afterwards follows —

Lamentations 3:50

50. Till the LORD look down, and behold from heaven.

50. Donec aspiciat et videat Jehova e coelis.

The Prophet here makes a distinction between his weeping and that blind sorrow by which the unbelieving are affected and violently agitated: they have no regard to God. Then the Prophet says here that he not only wept, but that he also prayed and waited for God to put an end to evils. As I have already said, the unbelieving grieve abundantly in adversities, nay, they abandon themselves to sorrow; but they turn away wholly from God, and are like wild beasts. Then the Prophet points out the right way to mourn: our eyes must flow down to weariness and without rest, but at the same time we must wait until God be propitious to us. Therefore this verse connects well with the former, The connection of this verse with the preceding will be more evident from the following version, —

49. Mine eye hath poured down, and it will not cease, With any intermissions,

50. Until Jehovah look down And see from heaven.

To “see” here, as in Lamentations 3:36, means to regard, so as to interfere in the affairs of men. “with any,” etc., literally, “With no,” etc. But the English language not admit of the two negatives, though the Welsh will. — Ed. until Jehovah look down and see from heaven; for otherwise tears would draw us to despair, and despair would become the cause of fury; for we see that the ungodly murmur against God.

Thus, then, ought we to weep, in order that we may at the same time cherish hope while we wait for God to look down on us and to see our miseries from heaven. The word heaven, is not added uselessly, because men in their evils, when they seek God, are filled with terror, for they do not think that they can ascend to him: hence, then, it is, that they despond, for they imagine that God is too remote from them. The Prophet therefore anticipates here this false notion, and says that we ought nevertheless to wait until God looks down from heaven; which corresponds with what is said in the Psalms: that God is high and yet has respect to low things. (Psalm 113:4-6.) Though, then, the majesty of God is elevated above all the heavens, yet this does not prevent him familiarly to regard what is low and despised in the world. At length it follows, —

Lamentations 3:51

51. Mine eye affecteth mine heart because of all the daughters of my city.

51. Oculus meus dolore afficit animam meam propter omes filias urbis meae (vel pro omnibus filiabus urbis meae.)

He had said, that his eye flowed down, and then, that it was like a fountain, from which many streams or rivers flowed: he now adopts another mode of speaking, that his eyes grieved his soul; and it is a sign of the greatest sorrow when he who weeps seeks some relief, and is at the same time overpowered by that external feeling. For many indulge in grief and inflame themselves; then the soul of man is like a fan to rouse the burning. But when we weep and our eyes shed tears, and when the mind in a manner exhausts itself, it is a proof of the greatest grief. And this great. grief Jeremiah wished to express by saying, that his eye troubled or grieved his soul

The latter part is explained in two ways: sonic render thus, “Because of all the daughters of my city.” But though this meaning is generally taken, I yet prefer the opinion of those who render the words thus, “More than all the daughters of my city,” for מן, men, denotes a comparison, as it is also a causative. He says, then, that he was given to grief more than all the young women. As the female sex, as it is well known, are more tender and softer than men, the Prophet amplifies his lamentation by this comparison, that in weeping he exceeded all the young women of the city, so that he had almost forgotten his manhood. Had he said, the daughters of the people, it might be explained as before, as referring either to the cities, or to the whole people, that is, the whole community. But when he mentions all the daughters of his city, I cannot otherwise take the passage but as setting forth a comparison, that is, that he could not moderate his grief, but was so seized with it as women are, and also young girls, whose hearts, as it has been already said, are still more tender. The versions and the Targ. give the first meaning, “because of the daughters of my city;” and the last words, “of my city,” seem to favor it; for had women as a sex been intended, they would not have been thus designated. — Ed. The rest to-morrow.

PRAYER.

Grant, Almighty God, that as thou hast hitherto spared us, we may not grow torpid in our vices, and that since thou hast already begun to deal more severely with thy Church, we may be awakened by thy chastisements, and so humble ourselves under thy mighty hand, as yet not to doubt but that thou wilt be propitions to us, and that we may so loathe ourselves on account of our sins, as still to be fully persuaded that, provided we wait for thee, thou wilt at length be merciful to us, so as to afford us new reasons for joy and gratitude, through Christ Jesus our Lord. — Amen.

Lecture thirteenth

Lamentations 3:52

52. Mine enemies chased me sore, like a bird, without cause.

52. Venando venati sunt tanquam passerem (vel, avem) inimici mei sine causa.

We shall see to the end of the chapter the various complaints, by which the Prophet deplored the miseries of his own nation, that he might at length obtain the mercy of God. He takes here the comparison of a bird or a sparrow. He says that the Chaldeans had been like fowlers, and the Jews like sparrows: and we know that there is neither prudence nor courage in birds. He, then, means that the Jews had been destitute of all help, having been exposed as a prey to their enemies, who were like fowlers.

And he seems to allude to the words of Solomon, when he says, that without a cause is the net spread for birds (Proverbs 1:17;) and he means that innocent men are circumvented by the wicked, when they spread for them their snares as it were on every side, while they are like the birds, who have no prudence to avoid them.

We now, then, understand the drift of what the Prophet says: he amplifies the indignity of their calamity by this comparison, — that the Chaldeans at their pleasure plundered the miserable people, who were not able to resist them, who were indeed without any power to defend themselves. The words literally are, —

Hunting hunted me like a bird have mine enemies without a cause.

— Ed It follows, —

Lamentations 3:53

53. They have cut off my life in the dungeon, and cast a stone upon me.

53. Succiderunt (vel potius, constrinxerunt) in puteo vitam meam, et projecerunt lapidem super me.

He now employs other comparisons. Some improperly confine this to Jeremiah himself, as though he explained here before God the wrongs done to himself: but there is no doubt but that he undertakes the cause of the whole people; and his object was to encourage by his own example the faithful to lament their state so that they might obtain pardon from God.

He then compares himself to a man half-dead, cast into a pit, and there left for lost. Then some improperly interpret the words, “they cast stones;” for stoning was not in the mind of the Prophet; but having said that he was fast bound in a pit or dungeon, he adds that a stone was laid over him, that lie might not come forth, as we know was the case with Daniel. (Daniel 6:16, 17.) Daniel was cast into the den of lions, and then a stone was put on the mouth of the den. So also the Prophet says, that he was bound fast in the pit, and not only that, but that a stone was laid over him, that there might be no hope of coming out; and thus the pit was like a grave. Here, then, he means that lie was reduced to the last extremity, because he had not only been taken by his enemies, but had also been cast into a pit. And, as it is well known, it is a metaphorical expression or a similitude. He adds, —

Lamentations 3:54

54. Waters flowed over mine head; then I said, I am cut off.

54. Inundaverunt (ad verbum, alii, ascenderunt) aquae super caput meum; dixi, succisus sum.

He now adds a third comparison, — that he had been overwhelmed, as it were, with a flood of evils. This similitude occurs often in Scripture, especially in the Psalms; for when David wished to set forth his despair, lie said that he was sunk in deep waters. (Psalm 69:15, 16.) So also in this place the Prophet complains, that waters had flowed over his head, so that he thought himself lost. Though, indeed, this was the saying of a man in a hopeless state, it is yet evident from the context that the Prophet was firm in the hope of God’s mercy. But he speaks according to the judgment of the flesh; and we know that the faithful are as it were divided; for as they have not put off the flesh, they must necessarily be acquainted with adversities, be stormed by fear and feel anxieties; in short, when death hangs over them, they must in a manner be exposed to fear. In the meantime, faith in their hearts obtains the victory, so that they do not succumb under terrors, or cares, or anxieties.

When, therefore, the Prophet says that in his own judgment he was lost, he does not mean that his faith was so extinguished that he ceased to pray to God; for in the next verse he shews that he persevered in prayer. How, then, did he say or believe that he was lost? even, as I have already said, according to human judgment. And we often see that the faithful complain that they are forsaken, that God is asleep in heaven, that he has turned away from them. All these things are to be referred to the perception of the flesh. While, then, the faithful cast their eyes on dangers, when death comes, they not only tremble, but fear greatly and faint also. In the meantime, as I have said, they struggle by faith against all these temptations. So, then, is this passage to be understood, — that the Prophet believed that he was lost, that is, as far as he could judge by the aspect of things at that time, for no hope appeared then to the Church. But we yet see that the Prophet did not indulge himself in this despair; for he immediately adds, —

Lamentations 3:55

55. I called upon thy name, O LORD, out of the low dungeon.

55. Invocavi nomen tuum, Jehova, e puteo profunditatum.

We certainly see that the Prophet had an inward conflict, which also all the faithful experience, for the spirit fights against the flesh, as Paul teaches us. (Galatians 5:17.) Though, then, he on the one hand apprehended death, he yet ceased not to flee to God; for faith strengthened his mind so that he did not succumb, but on the contrary he firmly rejected the temptation presented to him. Though, then, he was, according to the flesh, persuaded as to his own ruin, he on the other hand, called on the name of God; for the faithful do not measure the power and grace of God by their own thoughts, but give glory to God by recumbing on him even in the greatest extremities.

And this passage ought to be carefully noticed; for when Satan cannot in any other way turn us aside from prayer, he alleges our weakness; “What meanest thou, miserable being? will God hear thee? for what canst thou do? thou tremblest, thou art anxious, nay, thou despairest; and yet thou thinkest that God will be propitious to thee.” Whenever, therefore, Satan tries to shut the door against us so as to prevent us to pray, let this example of the Prophet come to our minds; for he, though he thought himself lost, did not yet cast aside the confidence he entertained as to God’s help and aid. For whence arose his perseverance, except that he in a manner rebuked himself when he found himself so overwhelmed, and as it were dead. These two states of mind are seen in this short prayer of David,

“My God, my God, why hast thou forsaken me?” (Psalm 22:1.)

For when he addressed God, and called him his God, we see his rare and extraordinary faith; and when he complains that he was forsaken, we see how, through the infirmity of the flesh, he thought that it was all over with him as to his salvation. Such a conflict, then, is described here; but faith overcame and gained the victory, for the Prophet ceased not to cry to God, even from the pit of depths — from the pit, that is, from death itself.

And this also ought to be carefully observed; for when God bears us on his wings, or when he carries us in his bosom, it is easy to pray; but when we seem to be cast into the deepest gulfs, if we thence cry to him, it is a real and certain proof of faith and hope. As such passages often occur in the Psalms, they may be compared together; but I touch but slightly on the subject, for it is not my object to heap together all the quotations which are appropriate; it is enough to present the real meaning of the Prophet. It follows, —

Lamentations 3:56

56. Thou hast heard my voice: hide not thine ear at my breathing, at my cry.

56. Vocem meam audisti; ne occultes (vel, occludas) aurem tuam ad respirationem meam (vertunt, ad clamorem meum) et ad precationem meam (sed prius nomen accipio potius pro gemitu, vel clamore.)

When the Prophet says that God heard, it is the same as though he said, that he had so prayed that God became a witness of his earnestness and solicitude; for many boast in high terms of their earnestness and fervor and constancy in prayer, but their boastings are all empty and vain. But the Prophet summons God as a witness of his crying, as though he had said that he was not so overwhelmed by his adversity, but that he always fled to God.

He then says, Close not, etc.; it is properly, “hide not;” but as this is not quite suitable to ears, I am disposed to give this version, Close not thine ear to my cry. The verb רוח ruch, means to dilate, to respire; hence almost all render the noun here, “breathing;” but what follows cannot admit of this sense, to my prayer or cry. I have no doubt but that these two words mean crying; for in groaning the spirit of man dilates itself, and the soul, compressed by grief, expands. But when we cast our cares and troubles into the bosom of God, then the spirit forcibly emerges. This, then, is what the Prophet means, when he asks God not to close his ear to his dilation or groaning, and to his cry. Materially correct, no doubt, is this explanation. We may give this version, —

My voice hast thou heard, deafen not thy ear To my sighing, to my cry.

The verb עלם means to veil, and hence to hide. To veil the eye is, not to look at what is set before it; and to veil the ear is, to render it deaf to what is said. The Prophet says that God had heard his voice, for he had prayed; but he further asks God not to turn a deaf ear to his sighing, or sobbing, as given by the Vulg, and to his cry. — Ed It follows, —

Lamentations 3:57

57. Thou drewest near in the day that I called upon thee: thou saidst, Fear not.

57. Appropinquasti in die in quo clamavi ad te (vel, invocavi te,) dixisti, Ne timeas.

Here the Prophet tells us that he had experienced the goodness of God, because he had not suffered a repulse when he prayed. And this doctrine is especially useful to us, that is, to call to mind that we had not in time past prayed in vain. For we may hence feel assured, that as God ever continues like himself, he will be ever ready to help us when- ever we implore his protection. This, then, is the reason why the Prophet declares here that he had experienced the readiness of God to hear prayer: Thou didst come nigh, he says, in the day when I called on thee; thou didst say, Fear not And this approach or coming nigh refers to what was real or actually done, that God had stretched forth his hand and helped his servants. Since, then, they had been confirmed by such evidences, they had the privilege of ever fleeing to God. God, indeed, supplies us with reasons for hope, when he once and again aids us; and it is the same as though he testified that he will ever be the same as we have once and again found him to be.

He then adds an explanation, Thou didst say, Fear not He does not mean that God had spoken; but, as I have said, he thus sets forth the fact, that he had not sought God in vain, for he had relieved him. Though God may not speak, yet when we find that our prayers are heard by him, it is the same as though he raised us up and removed from us every fear. The sum of what is said is, that God had been propitious to his servants whenever they cried to him. It now follows, —

Lamentations 3:58

58. O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life.

58. Disceptasti, Domine, disceptationes animae meae, redemisti vitam meam.

For the same purpose he now says, that God had been his judge to undertake his cause, and not only once, for he had contended for him as though he had been his perpetual advocate. The meaning is, that the Prophet (who yet speaks in the name of all the faithful) had found God a defender and a helper, not only in one instance, but whenever he had been in trouble; for he uses the plural number, and says, Thou hast pleaded the pleadings of my soul

He adds, Thou hast redeemed my life. It is the way of God’s pleading when he delivers us as it were from death. Friends do, indeed, sometimes anxiously exert themselves, interposing for our defense, but they do not always succeed. But God is such a pleader of our cause, that he is also a deliverer, for our safety is in his hand. It follows, —

Lamentations 3:59

59. O LORD, thou hast seen my wrong: judge thou my cause.

59. Vidisti, Jehova, oppressionem (subversionem, alii vertunt, iniquitatem) meam; judica judicium meum.

The word עותתי, outti, is rendered by some “iniquity,” but in an ironical sense, as though the Prophet had said, “Thou, God, knowest whether I have offended.” But the word is to be taken passively; the verb עות, out, means, to subvert, as we have elsewhere seen, even in this chapter. Then, by his subversion, he means oppression, even when his adversaries unworthily trod him under their feet. And hence he asks God at the same time to judge his judgment, that is, to undertake his cause, and to appear as his defender, as he had formerly done; for he saw his subversion, that is, he saw that he was unjustly cast down and laid prostrate by the wicked. It follows, —

Lamentations 3:60

60. Thou hast seen all their vengeance and all their imaginations against me.

60. Vidisti omnes ultiones ipsorum, omnes cogitationes contra me.

This mode of speaking was often used by the saints, because God, when it pleased him to look on their miseries, was ever ready to bring them help. Nor were they words without meaning, when the faithful said, O Lord, thou hast seen; for they said this for their own sake, that they might shake off all unbelief. For as soon as any trial assails us, we imagine that God is turned away from us; and thus our flesh tempts us to despair. It is hence necessary that the faithful should in this respect struggle with themselves and feel assured that God has seen them. Though, then, human reason may say, that God does not see, but neglect and disregard his people, yet on the other hand, this doctrine ought to sustain them, it being certain that God does see them. This is the reason why David so often uses this mode of expression.

Thou, Jehovah, he says, hast seen all their vengeances By vengeances here he means acts of violence, according to what we find in Psalm 8:2, where God is said “to put to flight the enemy and the avenger.” By the avenger there he simply means, not such as retaliate wrongs, but cruel and violent men. So also, in this place, by vengeances, he means all kinds of cruelty, as also by thoughts he means wicked counsels, by which the ungodly sought to oppress the miserable and the innocent. He again repeats the same thing, —

Lamentations 3:61

61. Thou hast heard their reproach, O LORD, and all their imaginations against me;

61. Audivisti probra ipsorum, Jehova, omnes cogitationes eorum contra me.

We see that this is a repetition, but for vengeances he now mentions reproaches And in this way he sought again to turn God to mercy; for when he brings no aid, he seems to close his eyes and to render his ears deaf; but when he attends to our evils, he then soon brings help. The Prophet, then, having said that God saw, now refers to hearing: he had heard their reproaches. Adopting a language not strictly proper, he adds, that he had heard their thoughts; though he speaks not only of their secret counsels, but also of all the wicked conspiracies by which his enemies had contrived to ruin him. There is no necessity, as some have supposed, of making לי in the former verse, and עלי in this verse, the same. The difference is occasioned by the verbs “thou hast seen,” and, “thou hast heard.” God had seen the thoughts or purposes effected “against” him; and he had heard the purposes formed “concerning” him. He refers first to the purposes carried into effect, and then, as it is common in the prophets, he refers to the purposes previously formed respecting him. — Ed He adds, —

Lamentations 3:62

62. The lips of those that rose up against me, and their device against me all the day.

62. Labia (vel sermones, aut, linguas) insurgebtium contra me, et sermones eorum contra me tota die (vel, quotidie.)

Instead of thoughts, he now mentions lips, or words. The verb הגה, ege means to meditate, when no voice is uttered; but as the noun is connected here with lips, there is no doubt but that the Prophet refers to words, rather than to hidden meditations. The best word is muttering, —

The lips of my adversaries, And their muttering concerning me all the day.

It isn’t here, as in the previous verse, “concerning me,” not “against me.” — Ed. He then says, that such were the conspiracies, that they did not conceal what they had in their hearts, but publicly avowed their wicked purposes. Now this insolence must have moved God to aid his people, so unjustly oppressed.

He adds, every day, or daily. This circumstance also must have availed to obtain favor, so that God might the sooner aid his people. For had the ungodly made violent assaults, and soon given over, it would have been easy to persevere in so short a trial, as when a storm soon passes by; but when they went on perseveringly in their machinations, it was very hard to bear the trial. And hence we derive a ground of hope, supplied to us by what the Holy Spirit suggests to us here, that God will be merciful to us on seeing the pertinacity of our enemies. He then adds, —

Lamentations 3:63

63. Behold their sitting down, and their rising up; I am their musick.

63. Sessionem eorum et surrectionem eorum aspice; ego canticum eorum (vel, pulsatio, ut alii vertunt

The Prophet repeats still the same thing, only in other words. He had spoken of the lyings in wait, and the conspiracies and the speeches of his enemies; he now adds, that nothing was hid from God. By sitting and rising, he means all the actions of life, as when David says,

“Thou knowest my sitting and my rising,” (Psalm 139:2;)

that is, whether I rest or walk, all my actions are known to thee. By rising, then, the Prophet denotes here, as David did, all the movements or doings of men; and by sitting, he means their quiet counsels; for men either deliberate and prepare for work while they sit, or rise, and thus move and act.

He means, in short, that whether his enemies consulted silently and quietly, or attempted to do this or that, nothing was unknown to God. Now, as God takes such notice of the counsels and all the actions of men, it cannot be but that he restrains and checks the wicked; for God’s knowledge is always connected with his office as a judge. We hence see how the Prophet strengthens himself, as we have lately stated, and thus gathers a reason for confidence; for the wicked counsels of his enemies and their works were not hid from God.

He adds, I am become a song He again sets before God his reproach, east upon him by the ungodly. For that indignity also availed much to lead God not to suffer his people to be unworthily treated. It now follows, —

Lamentations 3:64

64. Render unto them a recompence, O LORD, according to the work of their hands.

64. Repende illis mercedem, Jehova, secundum opus manuum suarum

He adds here a conclusion; for he has hitherto been relating, as I have said, the evils which he suffered, and also the reproaches and unjust oppressions, in order that; he might have God propitious to him; for this is the way of conciliating favor when we are wrongfully dealt with; for it cannot be but that God will sustain our cause. He indeed testifies that he is ready to help the miserable; it is his own peculiar work to deliver captives from prison, to illuminate the blind, to succor the miserable and the oppressed. This is the reason, then, why the Prophet now confidently asks God to render to his enemies their reward, according to the work of their hands

Were any one to object, and say, that another rule is prescribed to us, even to pray for our enemies, even when they oppress us; the answer is this, that the faithful, when they prayed thus, did not bring any violent feelings of their own, but pure zeal, and rightly formed; for the Prophet here did not pray for evil indiscriminately on all, but on the reprobate, who were perpetually the enemies of God and of his Church. He might then with sincerity of heart have asked God to render to them their just reward. And whenever the saints broke forth thus against their enemies, and asked God to become an avenger, this principle must be ever borne in mind, that they did not indulge their own wishes, but were so guided by the Holy Spirit — that moderation was connected with that fervid zeal to which I have referred. The Prophet, then, as he speaks here of the Chaldeans, confidently asked God to destroy them, as we shall again presently see. We find also in the Psalms the same imprecations, especially on Babylon, — “Happy he who shall render to thee what thou hast brought on us, who shall dash thy children against a stone.” (Psalm 137:8, 9.) It follows, —

Lamentations 3:65

65. Give them sorrow of heart, thy curse unto them.

65. Des illis impedimentum cordis (alii, obstinationem,) maledictionem tuam illis (vel maledictio tua illis.)

He expresses what the vengeance was to be, even that God would give them up to a reprobate mind; for by מגנת-לב, meganet-leb, he no doubt meant the blindness of the heart, and at the same time included stupidity, as though he had said, “O Lord, so oppress them with evils, that they may become stupified.” For it is an extremity of evil, when we are so overpowered as not to be as it were ourselves, and when our evils do not drive us to prayer. The word meant “covering, as rendered by the Sept.; the Syr. Has “sorrow,” and the Vulg. “shield,” which has no meaning. What is no doubt meant is hardness or blindness —

Give them blindness of heart: Thy curse be to them.

— Ed

We now then perceive what the Prophet meant by asking God to give to his enemies the impediment of heart, even that he might take away a sound mind, and smite them with blindness and madness, as it is said elsewhere. — I run on quickly, that I may finish, lest the hour should prevent us. The last verse of this triple alphabet follows, —

Lamentations 3:66

66. Persecute and destroy them in anger from under the heavens of the LORD.

66. Persequere in ira et perde eos e sub coelis Jehovae (quidam in vocativo casu legunt, Jehova; sed quia non ponitur שמים, sed in constructione שמי, ideo retineo proprietatem.)

He first asks God to persecute them in wrath, that is, to be implacable to them; for persecution is, when God not only chastises the wicked for a short time, but when he adds evils to evils, and accumulates them until they perish. He then adds, and prays God to destroy them from under the heavens of Jehovah This phrase is emphatical; and they extenuate the weightiness of the sentence, who thus render it, “that God himself would destroy the ungodly from the earth.” For the Prophet does not without a design mention the heavens of Jehovah, as though he had said, that though God is hidden from us while we sojourn in the world, he yet dwells in heaven, for heaven is often called the throne of God, —

“The heaven is my throne.” (Isaiah 66:1.)

“O God, who dwellest in the sanctuary.” (Psalm 22:4; Psalm 77:14.)

By God’s sanctuary is often meant heaven. For this reason, then, the Prophet asked here that the ungodly should be destroyed from under the heaven of Jehovah, that is, that their destruction might testify that he sits in heaven, and is the judge of the world, and that things are not in such a confusion, but that the ungodly must at length render an account before the celestial judge, whom they have yet long neglected. This is the end of the chapter.

PRAYER.

Grant, Almighty God, that as at this day ungodly men and wholly reprobate so arrogantly rise up against thy Church, we may learn to flee to thee, and to hide ourselves under the shadow of thy wings, and fully to hope for thy salvation; and that however disturbed the state of things may be, we may yet never doubt but that thou wilt be propitious to us, since we have so often found thee to be our deliverer; and that we may thus persevere in confidence of thy grace and mercy, and be also roused by this incentive to pray to thee, until having gone through all our miseries, we shall at length enjoy that blessed rest which thou hast promised to us through Christ Jesus our Lord. — Amen.

CHAPTER 4

Lecture Fourteenth

Lamentations 4:1

1. How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.

1. Quomodo obscuratum est aurum! Mutatum est aurum bonum! Effusi sunt (vel, projecti) lapides sanctuarii in capite omnium platearum.

CHAPTER (ELEGY) 3

La 3:1-66.

Jeremiah proposes his own experience under afflictions, as an example as to how the Jews should behave under theirs, so as to have hope of a restoration; hence the change from singular to plural (La 3:22, 40-47). The stanzas consist of three lines, each of which begins with the same Hebrew letter.

Aleph.

1-3. seen affliction--his own in the dungeon of Malchiah (Jr 38:6); that of his countrymen also in the siege. Both were types of that of Christ.

4-6. (Job 16:8).

7-9. hedged--(Job 3:23; Ho 2:6).

chain--literally, "chain of brass."

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

16-18. gravel--referring to the grit that often mixes with bread baked in ashes, as is the custom of baking in the East (Pr 20:17). We fare as hardly as those who eat such bread. The same allusion is in "Covered me with ashes," namely, as bread.

19-21. This gives the reason why he gave way to the temptation to despair. The Margin, "Remember" does not suit the sense so well.

wormwood ... gall--(Jr 9:15).

22-24. (Mal 3:6).

25-27. The repetition of "good" at the beginning of each of the three verses heightens the effect.

wait--(Is 30:18).

28-30. The fruit of true docility and patience. He does not fight against the yoke (Jr 31:18; Ac 9:5), but accommodates himself to it.

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

borne it upon him--that is, because he is used to bearing it on him. Rather, "because He (the Lord, La 3:26) hath laid it on him" [Vatablus].

31-33. True repentance is never without hope (Psa 94:14).

34-36. This triplet has an infinitive in the beginning of each verse, the governing finite verb being in the end of La 3:36, "the Lord approveth not," which is to be repeated in each verse. Jeremiah here anticipates and answers the objections which the Jews might start, that it was by His connivance they were "crushed under the feet" of those who "turned aside the right of a man." God approves (literally, "seeth," Ha 1:13; so "behold," "look on," that is, look on with approval) not of such unrighteous acts; and so the Jews may look for deliverance and the punishment of their foes.

37-39. Who is it that can (as God, Psa 33:9) effect by a word anything, without the will of God?

40-42. us--Jeremiah and his fellow countrymen in their calamity.

search--as opposed to the torpor wherewith men rest only on their outward sufferings, without attending to the cause of them (Psa 139:23, 24).

43-45. covered--namely, thyself (so La 3:44), so as not to see and pity our calamities, for even the most cruel in seeing a sad spectacle are moved to pity. Compare as to God "hiding His face," Psa 10:11; 22:25.

46-48. Pe is put before Ain (La 3:43, 46), as in La 2:16, 17; 4:16, 17. (La 2:16.)

49-51. without ... intermission--or else, "because there is no intermission" [Piscator], namely, of my miseries.

52-54. a bird--which is destitute of counsel and strength. The allusion seems to be to Pr 1:17 [Calvin].

without cause--(Psa 69:4; 109:3, 4). Type of Messiah (Joh 15:25).

55-57. I called out of dungeon--Thus the spirit resists the flesh, and faith spurns the temptation [Calvin], (Psa 130:1; Jon 2:2).

58-60. Jeremiah cites God's gracious answers to his prayers as an encouragement to his fellow countrymen, to trust in Him.

pleaded--(Psa 35:1; Mi 7:9).

61-63. their reproach--their reproachful language against me.

64-66. (Jr 11:20; 2Ti 4:14).

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.

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

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.

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.

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.

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.

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.

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.

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?

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.

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

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.

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.

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?

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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

Fear and a snare - See on Jer 48:13 (note).

Mine eye runneth down - I weep incessantly.

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.

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.

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.

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.

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.

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.

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.

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

Made old - All my beauty is gone, and all my strength.

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

Enclosed - He has defeated all my methods and counsels for security, by insuperable difficulties like walls of hewn stone. Crooked - Nay, God not only defeated their counsels, but made them fatal and pernicious to them.

Wormwood - With severe and bitter dispensations.

Ashes - Mourners were wont to throw ashes on their heads.

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

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

Faithfulness - In fulfilling thy promises to thy people.

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

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

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

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

To subvert - Here are three things mentioned, which God approveth not.

Who - Nothing comes to pass in the world, but by the disposal of divine providence. This seems to be spoken in the name of the people of God, arguing themselves into a quiet submission, to their afflictions, from the consideration of the hand of God in them.

Evil - Doth not evil or trouble come out of God's mouth from his direction, and providence, as well as good?

Wherefore - The Jews, check themselves in their complaints from the consideration, that nothing had befallen them, but what was the just reward of their sins.

Thou - Thou hast plagued us according to the just desert of our sins.

Mine eye - The prophet speaks this of himself.

Dungeon - Dungeon seems here to be taken for the lowest condition of misery.

Cut off - I am undone, there is no hope for me.

Heard - In former afflictions. Hide not - Shew me now the same favour.

O Lord - Thou hast been wont to take my part against my enemies.

Seen - Thou hast been a witness to all their fury.

I am - At feasts, and at their merry meetings, I am all the subject of their discourse.

Persecute - Many passages of this nature which we meet with are prophecies, some of them may be both prophecies and prayers.

1 I Am the man that hath seen affliction by the rod of his wrath .

Some understand this of the Prophet, some of the People, who were before set out under the Notion of a Woman, a Daughter, here of a man.

Affliction must here be taken Emphatically for eminent degrees of affliction, caused not meerly from the power and malice of the Enemy, but from the wrath of God, though brought upon them by the Chaldeans who were to the two Tribes, the Rod of Gods wrath, as the Assyrians are called with reference to the ten Tribes, Isa. 10.5.

2 He hath led me, and brought me into darkness, but not into light.

Darkness in Scripture (metaphorically taken) signifies Ignorance, Sin and Misery; and Light signifies Knowledge, a state of Grace, or a state of mirth and jollity, they are both here taken in the latter sense, as light is taken, Esther 8.16. Micah. 7.8. Iob 18.5. Psal. 97.11. and also Darkness is used, Ier. 13.16. 2 Sam. 22.29. Prov. 20.19. Ioel 2.2. Ezek. 32.8. the sense is God hath not brought me into a joyful and prosperous, but into a sad and calamitous estate and condition.

3 Surely against me is he turned, he turneth his hand against me all the day .

The course of Gods Providence toward me is quite altered, his hand, that is his power was wont to be with me and for me against my Enemies, is now turned against me, nor is it for a moment, or for one stroke or two, but his hand is continually against me.

4 My flesh and my skin hath he made old, he hath broken my bones .

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

5 He hath builded against me , and compassed me with gall and travel .

He hath not builded with me increasing my prosperity, and protecting my houses, but he hath builded Forts and Batteries and Castles, (military buildings) to batter down my Walls and Houses, Isa. 29.2, 3.

Or with Poison, Venom and Misery (as some translate it) and it seems more proper than gall and travel, which have no cognation one with another. We are not well acquainted with the ancient Dialect of other Countries, the sense is obvious, God had surrounded them with misery and Calamities.

6 He hath set me in dark places, as they that be dead of old .

The Prophet compareth their state in Babylon to the state of bodies in the Graves, or in some Charnel house, which are places of darkness, full of rottenness and dead mens bones. Such was the state of the Iews in Ierusalem during the time of the siege before the City was taken, when Ierusalem was a most miserable place by reason of the multitudes slain by the Enemy, or by the Famine: such was their estate in Babylon, where the company of Heathens made their state, as the state of the living amongst the dead.

Marginal references: [illegible: 1 span]. 5, 6.

7 He hath hedged me about, that I cannot get out : he hath made my chain heavy .

The use of an hedge about an inclosed field, is twofold: To keep out other beasts, which belong not to the owner of the ground; in this sense God set an hedge sometimes about Canaan, Isa. 5.5. 2 To keep in those beasts that are within, thus God had now hedged them in, into a barren place where they had no pasture, but were continually pushed at by other beasts with whom they were mixed, and who were stronger than they, and they could not get out.

God had dealt with them as with grievous Malefactors, who are loaded with heavy Chains. He had made their affliction heavy and insupportable.

Marginal references: Job 3.23. & 19.8.

8 Also when I cry and shout , he shutteth out my prayer m.

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

9 He hath inclosed my wayes with hewen stones , he hath made my pathes crooked .

Wayes in Scripture ordinarily signifies mens Courses, and methods of Counsels, and actions if the term be taken in that sense here, it signifieth Gods defeating all their methods and counsels taken for their own security in the pursuit of which they met not with ordinary, but with insuperable difficulties like Walls of hewen stone.

Nay God had not onely defeated their Counsels, but had made them prove fatal and pernicious to themselves, which seemeth to be intended, by making their wayes crooked, which should have led right on to the end intended.

10 He was unto me as a bear lying in wait, and as a lion in secret places .

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

Marginal references: Job. 10.1[illegible: 1 letter] Isa 38.13. Hos. 5.14. & 17.7, 8.

11 He hath turned aside my wayes, and pulled me in pieces, he hath made me desolate .

The same thing is repeated in other Phrases, which was before said, viz. That God had pleased by his Providence to frustrate all the designs and counsels of the Iews, and miserably to destroy them, as a Lion, or a Bear (the wild beasts mentioned before) tear in pieces the Beasts they prey upon.

12 He hath bent his bow, and set me as a mark for the arrow .

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

Marginal references: Job 7.2[illegible: 1 letter].[illegible: 1 letter] 16.12.

13 He hath caused the arrows of his quiver to enter into my reins .

That is, he hath made his judgments, to pierce the most inward parts of the nation; or he hath mortally wounded me. In the Heb. it is the daughters of his quiver, a way of speaking very usual in Hebrew, to express any thing that comes from another as the effect either of a natural or moral cause, so sparks are called the Sons of the quick coal, Iob 5.7. and corn the Son of the floor. &c.

Marginal references: Heb. [illegible: 1 word].

14 I was a derision to all my people, and their song all the day .

Though some think the Prophet speakes this of himself, yet, considering he hath all along spoken in the name of the people it is not probable, which makes a difficulty, how the people could be a derision to themselves? It seemeth therefore ill translated, and that it should have been, I was a derision to all people, leaving out my, that is, to all forreigners, to whom the Iews were made a derision and an hissing, there onely wants the last letter in [non-Latin text not transcribed], and it is well observed by the learned Authour of the English Annotations that the like defect is to be found as to the same word, 2 Sam. 24.43. compared with Psal. 18.43. so that [illegible: 1 letter] is not a Pronoun affix (upon which supposal our Translators go) but one of the Letters that form the plural number, the other being left out, and [non-Latin text not transcribed] put for [non-Latin text not transcribed].

Marginal references: Jer. 20.7.; Job 30.9 Psal. 69.12. Ver. 63.

15 He hath filled me with bitterness, he hath made me drunken with wormwood .

That is, he hath filled me with severe and bitter dispensations, wormwood is a bitter herb, but it is also a wholesome herb, and therefore some think that the Hebrew word should rather be translated Henbane, and that it signifies some herb whose juice is intoxicating and poisonous.

Marginal references: Heb. bit[illegible: 3 letters] nesses.

16 He hath also broken my teeth with gravelstones, he hath covered me with ashes .

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

Marginal references: Or, rolled [illegible: 1 letter] in the ashes.

17 And thou hast removed my soul far off from peace : I forgat prosperity .

Peace, here signifieth prosperity, rather than a freedom from war. Though during the siege they were far from peace in a strict sense, yet in their captivity they had that peace, but both their minds were far off from quiet, and their persons from prosperity, the Prophet owneth God as the cause of this.

They had in Canaan lived prosperously, but now they thought of it no more, nor understood what such a thing meant.

Marginal references: Heb. [illegible: 1 word]

19 Remembring mine affliction and my misery, the wormwood and the gall .

If according to our translation we read Remembring, or while I remember, these two verses contain but one sentence; in the former part the Prophet in the name of this People expresseth their despairing condition; in the latter he gives the reason of it. viz. the Peoples poring upon their great, and heavy afflictions, which he compares to wormwood and gall, two things excessively bitter, and often made use of to signifie great affliction, Psal. 69.21. Ier. .8.14. and 9.15. and 23.15. R[illegible: 1 letter]v. 8.11. But it may as well be read imperatively, Remember mine affliction, so the first of these two verses expresseth the dejection of the Peoples minds in their Captivity caused through their proneness to despair of any better condition that their angry God would bring them into. The 29th. verse is a prayer directed to God, which shewed that though they were mightily perplexed, yet they were not in utter despair; and to this sense the following verses seem to incline.

Marginal references: Or, [illegible: 1 word]

20 My soul hath them still in remembrance: and is humbled within me .

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

Marginal references: Heb. Bowed.

21 This I recall to my mind, therefore have I hope .

This, not what was already said, that made them despair, and their souls to bow down; but this, that which followeth, concerning the Nature of God, and other good Providences. I see nothing in the circumstances of my condition to comfort me, but I see somthing in Gods Nature, and in some other dispensations of his Providence, which gives me ground to hope for better things than an utter ruine and destruction.

Marginal references: Heb. I make to return to my [illegible: 2 letters]art.

22 ¶ It is of the LORDs mercies that we are not consumed, because his compassions fail not .

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

Marginal references: Mal. 3.6.

23 They are new every morning, great is thy faithfulness .

These compassions of God are renewed day by day, to declare the great faithfulness of God in fulfilling his many promises ma[illegible: 1 letter] for Mercy to his people.

24 The LORD is my portion, saith my soul, therefore will I hope in him .

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

Marginal references: Psal. 16.5. & 73: 26. & 119.57. Jer. 10.16.

25 The LORD is good to them that wait for him, to the soul that seeketh him .

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

26 It is good that a man should both hope, and quietly wait for the salvation of the LORD .

Good here either signifies honestum, what becomes men, and is their duty; or Vtile, what is profitable, and will turn to good account to them. Hoping and waiting differ but as the mother and daughter. Hope being the Mother of Patience and Waiting, or as the Habit and Act. Hoping and Waiting being much the same, flowing from a gracious power and habit given the Soul to wait. Quietness is necessary to waiting, for all turbulen[illegible: 1 letter]y and impatience of Spirit under sad Providences is opposed to waiting. The Salvation of the Lord refers to the outward man, in preserving or delivering us from dangers. Or to the Soul and inward man, in preserving us from, and delivering our souls out of dangers they fear, or evils they are pressed with. Now for a man in the midst of all evils to hope in God, and without turbulence or disorder in himself, to wait for a preservation from, or a delivery out of any evils is what becometh a man (a child of God especially) and will turn to a good account to them.

27 It is good for a man that he bear the yoke in his youth .

Good here must be expounded in the same sense as in the foregoing verse. It is not pleasant, but it is profitable, it is honourable, what becomes us, and is our duty, quietly and patiently to bear what afflictions God will please to lay upon us, to restrain our wild and wanton spirits when they are most prone to be too brisk and lascivious. Some by yoke understand the Law of God, called a yoke (because indeed it is so to flesh and blood) Matth. 11.29. It is not so easie to bend a neck stiffened with Age, or change an heart made hard by Custom. Solomon bids us to train up one in their youth in the way we would have them to walk; and whether God will tame us when young, by his Word or by his Rod, it is of advantage to a man: It is also laudable, and what becomes a man, early to bear the yoke of Gods Law, or to bear afflictive Providences, to have his heart betimes humbled to the Will and feet of God.

28 He sitteth alone and keepeth silence, because he hath born it upon him .

Our English Annotations supplying That, makes the connexion clear, It is good for a man, that he sit alone, Ier. 15.17. not doing what he doth to be seen of men, but sitting alone, and when he is alone, suppressing the mutinies of his Spirit and keeping his soul in subjection to God, because God hath humbled him by his Rod, humbling himself to his Will.

29 He putteth his mouth in the dust, if so be there may be hope .

If that may be supplied, or when (as Pagnine translateth [non-Latin text not transcribed] ver. 28. the connexion of these words with the former is very fair and easie, for then those words, ver. 27. It is good that must be repeated in the beginning of ver. 28. and 29. however both th s and the former Verses let us know the duty of persons under afflictions in order to their obtaining Mercy at the hand of God, and admirably give us the Character of Persons under afflictions preparing for Mercy. They hope, and quietly wait for Gods Salvation, ver. 26. they bear Gods yoke, ver. 27. because he hath laid it upon them. They sit alone and keep silence, ver. 28. and here they put their mouthes in the dust, that is, humble themselves to the feet of God, and to the Will of God; not being too confident of deliverances in this life, but if peradventure there may be hope.

30 He giveth his cheek to him that smiteth him : he is filled full with reproach.

According to our Saviours precept, Matth. 5.39, he doth not take any private Revenge, he is reproached and reviled, but when he is so he revileth not again, 1 Pet. 2.23. he is filled with reproach from others, but his mouth is not filled with the reproachings of others.

31 For the LORD will not cast off for ever .

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

32 But though he cause grief, yet will he have compassion according to the multitude of his mercies .

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

33 For he doth not afflict willingly, nor grieve the children of men .

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

Marginal references: Ezek. 33.11.; Heb. from his heart.

34 To crush under his feet all the prisoners of the earth .

Here are three things mentioned, of all which it is said, that God approveth them not, neither all, nor any of them. The first is to crush the prisoners of the earth, he hath power to crush all men in the world, they are his prisoners, and cannot fly from him, but he delighteth not in it, some think it spoken with special reference to the Iews who now were all Captives.

35 To turn away the right of a man before the face of the most High .

A second thing which it is said God approveth not, is turning away the right of a man before the face of the most high. Some, by the most high understand God, and make the sense to be in the sight of God. Others think that a Superiour Magistrate is understood, who Eccl. 5.8. is called the Highest; and that seemeth the most probable sense. The turning away the right of a man before them, signifieth the use of any arts to deprive them of their just right by misrepresenting their cause aspersing their Persons, &c.

Marginal references: Or, a superiour▪

36 To subvert a man in his cause, the LORD approveth not .

The third thing mentioned is the subverting a man in his cause, either by art, and Rhetorick, making it to appear bad when it is not so, or by meer Will and Power overruling it contrary to right and justice.

Marginal references: Or, seeth not.

37 ¶ Who is he that saith, and it cometh to pass, when the LORD commandeth it not .

The sense of these words is doubted by none. That nothing cometh to pass in the World, but by the disposal of Divine Providence either effecting it by an immediate influence, but to what end these words are brought in this place is not so generally agreed. Some think they are brought in to check the Blasphemy of some that spake of what had befallen the Iews as a thing which God had no hand in. Others think they are brought in as expounding that term that went before, The Lord seeth not. Though God doth not approve of sinful actions, nor incline any mans Heart or Will to them, yet God hath an hand in the permission of the most cruel and unjust actions, which he could easily hinder. I should rather incline to interpret them as an argument brought by the Prophet in the name of the People of God, arguing themselves into a quiet submission to the afflictive Providences under which they laboured from the consideration of the Superior hand of God in them, as Christ told Pilate, Thou couldst not have had any power against me, if it had not been given thee from above: Shall there be evil in a city, and the Lord hath not done it, Amos 3.6.

Marginal references: Psal. 33.9.

38 Out of the mouth of the most High proceedeth not evil and good ?

In the Heb. the form of these words is interrogatory, as much as if he should say doth not evil come out of Gods mouth from his direction and command, and from his Providence, as well as good? He speaks of evils of punishment, judicial afflictive dispensations; so it agreeth with Iob 2.1[illegible: 1 letter]. Amos 3.6. It is no reproach unto God to make him the Author of his own punishments, though we call them evil.

Marginal references: Isa. 45.7.

39 Wherefore doth a living man complain ? a man for the punishment of his sins ?

This verse admits of various senses, caused from the various interpretation of the Hebrew word which we translate complain, which also signifies to mourn or grieve, so some render it; why doth a living man grieve or vex himself? but the word is noted most generally to signifie complaining or murmuring.

The word also which we translate Sin, sometimes signifieth that oblique act which we call sin; and those who interpret the former word grieve or vex, thus understand the word translated sin, supplying some such words as these, Let him mourn for his sin? why doth he mourn for his afflictions and plagues, let him rather spend his Tears upon his sins. But the word also signifies the guilt of sin, or obligation to death, which it layeth men under, sin lieth at the door, Gen. 4.7. so also Gen. 20.9. and also any punishment brought upon men for sin, Gen. 4.13. where we translate it punishment. This sense our translators follow. The Prophet then in the person of the Iews, checks himself in his complaints for their punishments from the consideration, that nothing had befallen them, but what was the just reward of their sins.

Marginal references: Prov. 19.3.; Or, murmur.

40 Let us search and try our wayes, and turn again to the LORD .

Seeing God doth not grieve us willingly, nor delight to crush us though we be his Prisoners, and seeing the hand of God is in these things upon us, and that justly to recompense our iniquities into our bosoms, instead of murmuring and fretting against God, which is not reasonable, nor will be of any profit to us, Let us examine our thoughts, words and actions and consider what they have been, and reform, and turn again to the Lord, by aposta[illegible: 1 letter]izing from whom we have brought these evils upon us.

41 Let us lift up our heart with our hands unto God in the heavens .

Let us apply our selves unto God by Prayer, often expressed under this notion in Scripture from that gesture ordinarily used in Prayer: and let us not do it in hypocrisie, but joining our hearts with our hands, praying seriously and fervently.

42 We have transgressed and have rebelled, thou hast not pardoned .

The Prophet doth not dictate words, but sense to them; teaching them the matter of their Prayer first by way of confession. Sin is called a transgression because it is going aside from the way of Gods precepts, it is called Rebellion, because it is an act contrary to that Allegiance and duty, which we owe unto God, and the Covenant we have made with him. By pardoning here is meant, the discharge of the guilty persons from the temporal punishment due for sin (as it is often taken in Scripture) so it signifies, thou hast plagued us according to the just desert of our sins.

43 Thou hast covered with anger , and persecuted us; thou hast slain, thou hast not pitied .

Either thou hast covered thy self with anger, or covered thy own face with anger so as not to look upon us to move thy pity, or (which is more probably the sense) thou hast covered, that is overwhelmed us with thy wrath.

Thou hast pursued us to a fatal ruin without shewing us any pity.

Marginal references: chap. 2.21.

44 Thou hast covered thy self with a cloud, that our prayer should not pass through .

God had covered them with wrath, overwhelming them with afflictions so as they had no way to escape; and whereas in this distress they had nothing else to do, but onely to apply themselves to God, he had hid his face from them, so as they could get no comfortable fight of him, he was as one covered with a Cloud that could not be discerned through that opacous body. What is meant by this cloud, whether, his fixed resolution to punish them, or his fresh remembrance of their sins, or his just will to be revenged on them, seems too curiously inquired. The Phrase is a metaphor, and signifies no more than that God would not hear their prayers in their distress.

45 Thou hast made us as the off-scouring and refuse in the midst of the people .

That is, thou hast made us to all Nations extreamly contemptible, so as they value us no more than the sweepings of their Houses, or the most vile, refuse, and contemp[illegible: 4 letters]e things imaginable.

Marginal references: 1 Cor. 4.13▪

46 All our enemies have opened their mouths against us .

That is, to mock, scoff, and reproach us.

Marginal references: chap. 2.1[illegible: 1 letter] ▪

47 Fear and a snare is come upon us, desolation and destruction .

All manner of misery was come upon them. They were seized first with fears and terrors, going to escape these they fell into a snare, or (as it is in the Heb.) into a pit, out of which they could not get, they were wasted, made desolate and destroyed.

Marginal references: Isa. 24.1[illegible: 1 letter] ▪ Jer. 48.43.

49 Mine eye trickleth down, and ceaseth not, without any intermission .

The Prophet was deeply affected upon the prospect of this evil before it came, Ier. 9.1. and was now much more affected when he saw the judgment was come, he wept plentifully and constantly, as for their sins which had brought these judgments upon them, so for the judgments themselves as indications of Gods displeasure and wrath against them for their transgressions.

50 Till the LORD look down, and behold from heaven .

That is, until the Lord sheweth me some favour. See the Notes on chap. 1. ver. 9.

51 Mine eye affecteth mine heart, because of all the daughters of my city .

The eye and the ear, are those organs of the body, by which the soul exerciseth its senses to bring in all objects whether pleasant or sad to the understanding to judge of them, according to the judgment of which upon them it is affected, with joy or sorrow, desire or aversation, &c. and the eye is the chiefest of these because its evidence is more certain, and less subject to deceit. The Prophet, and most of the Iews were eye-witnesses to the Evils which had befallen the Iewes, and which at present were upon them. So as their hearts were the more affected. The word translated affect, is by some noted to signifie to waste and consume, which are the effects of a deep affecting the heart with sad and miserable objects.

Our Margent tells us, that it may be also read more than all the daughters of my City; according to which the sense is, that he was more affected with the state of Ierusalem, then the tenderest woman that had lived in it; but it is as well, if not better in this place rendred causally; shewing the reason of his deep affliction, viz. all those miseries he had seen fall upon all the Iewish Nation, or upon all the inhabitants of Ierusalem.

Marginal references: Heb. my [illegible: 1 word]; Or, more [illegible: 1 word] all.

52 Mine enemies chased me sore like a bird, without cause .

As Boys beat a Bird from bush to bush, suffering it to rest no where, so mine Enemies to whom I gave no cause pursued me.

Marginal references: Psal. 35.719. & 69.4. & 109.3. & 119.161.

53 They have cut off my life in the dungeon, and cast a stone upon me .

Dungeon seemeth not to be here taken literally for the lowest and nastiest place in Prisons, which probably was the portion but of a few of the Iewes; but metaphorically for the lowest and saddest condition of misery. Their Enemies had brought them into the deepest Miseries to the cutting off of their lives, and as men use to roll great stones upon the mouthes of Dens and Pits, where they have shut up Persons to make them sure from escaping out, so their Enemies had dealt with them, doing what [illegible: 1 letter]ay in them to make their condition remediless and desperate.

54 Waters flowed over mine head , then I said, I am cut off .

Afflictions often in Scripture are called waters, Isa. 28.17, 18. and 59.19.

That is, I am utterly undone, there is no hope for me.

Marginal references: Psal. 69.2. & 124.4, 5.; Psal. 31.22. Isa. 38.10, 11.

55 ¶ I called upon thy name, O LORD, out of the low dungeon .

That is, out of my deepest affliction, as Ionah out of the [illegible: 1 letter]elly of Hell, Ionah 2.2. I cried unto God, and called upon him for mercy.

Marginal references: Psal. 130.1.

56 Thou hast heard my voice , hide not thine ear at my breathing, at my cry .

I in former great afflictions applied my self unto thee, and thou didst hear me.

Shew me now the same favour. Our former experiences of Gods goodness to us in hearing our Prayers, ought to hold up our hands in prayer, and beget a confidence in us that we persisting in our duty, shall find God the same God, yesterday, this day, and for ever.

57 Thou drewest near in the day that I called upon thee : thou saidst, Fear not .

There was a time when I was in distress, and called upon thee, and thou didst draw near unto me. God is never far off from any of us, as to his essential presence; nor is it possible that he should, for he filleth all places. But he is said to be near us or far off from us, as he manifests or doth not manifest his goodness to us by acts of gracious Providence; of that drawing near the text speaketh. God being infinite in goodness and mercy, is spoken of as absent from those persons and places, where he is not shewing mercy, and present onely there where he sheweth forth his goodness, and to be drawing nigh to them to whom he beginneth to shew Mercy.

Thou didst incourage me formerly upon my prayer.

58 O LORD, thou hast pleaded the causes of my soul , thou hast redeemed my life .

Thou hast been wont to take my part against my Enemies, not like a Lawyer by word of mouth, but actually and really pleading my cause.

Thou hast saved me from many a danger which looked fatally upon me.

59 O LORD, thou hast seen my wrong , judge thou my cause .

Thou hast a perfect knowledge of mens perverse, and unrighteous dealings with me at this time.

Do thou judge betwixt me and mine Enemies, and deal with them according to what shall appear just to thee.

60 Thou hast seen all their vengeance , and all their imaginations against me .

Thou hast been a witness to all their fury and rage.

And all their malicious and bloody contrivances against me.

61 Thou hast heard their reproach O LORD! and all their imaginations against me .

What ever knowledge men get of things done from their Eye or Ear, thou hast from thy omnisciency, thou knowest not only their malitious actions, but words and thoughts.

62 The lips of those that rose up against me and their device against me all the day .

That is thou hast observed and noted the motions, or products of my Enemies lips, and their secret devices, before they came out of their lips.

63 Behold their sitting down, and rising up, I am their musick .

That is at all times when they sit down, and rise up I am their song. Though probably the words have a special reference to their sitting down at Feasts, and at their merry meetings, I am all the subject of their discourse, they spend their time in mocking and scoffing at us, and at Ierusalem we are they that make them sport.

Marginal references: Ver. 14.

64 ¶ Render unto them a recompense LORD, according to the work of their hands .

These three last verses are all but the same general petition, though expressed in various phrases, the Prophet had prayed verse 59. that God would judge his peoples cause, here he prayeth that he would also judge his Enemies, he only desireth justice against them, a recompense of the work of their hands.

Marginal references: Psal. 23.4.

65 Give them sorrow of heart , thy curse unto them.

The word translated sorrow of heart is found no where else in Holy Writ, which makes a certain particular explication of it to be difficult, and hath given Interpreters a strange liberty in translating it, shield, sorrow, and grief, obstinacy or hardness of heart, perplexi[illegible: 1 letter]y, abjection or breaking of heart; the best guides we have to direct us in the sense of it are. 1 The other things joyned with it, persecution, destruction, a recompense according to their works, so that some afflictive evil of an heavy nature is certainly signified by it. 2. The Analogy of Faith which restraineth us from wishing or praying for spiritual or eternal evils against our worst Enemies, it therefore probably signifies, such perplexity of mind, and breakings of mind as commonly attend a state of great affliction.

Marginal references: Or, obstinacy of hea[illegible: 1 letter]t.

66▪ Persecute them and destroy them in anger from under the heavens of the LORD .

Bring them to a temporal ruine and destruction. How far such petitions are lawful we have before shewed, in our Notes on Psal. 69.22, 23, 24. &c. and 109.6, 7, 8, 9, 10. &c. Ier. 11.20. & 15.15. See also chap. 1.22. It is hard to interpret all passages of this nature which we meet with as Prophesies, though some of them are so, and others may be both Prophesies and Prayers.

Marginal references: Psal. 8.3.

Lamentations 3:1-66

The two preceding poems ended with sorrowful complaint. This third poem begins with the complaint of a man over grievous personal suffering. Regarding the contents of this poem, and its relation to the two which precede, Ewald makes the following excellent remarks: "In consequence of experiences most peculiarly his own, the individual may indeed at first make complaint, in such a way that, as here, still deeper despair for the third time begins (vv. 1-18); but, by the deepest meditation for himself on the eternal relation of God to men, he may also very readily come to the due acknowledgment of his own sins and the necessity for repentance, and thereby also to believing prayer. Who is this individual that complains, and thinks, and entreats in this fashion, whose I passes unobserved, but quite appropriately, into we? O man, it is the very image of thyself! Every one must now speak and think as he does. Thus it is just by this address, which commences in the most doleful tones, that sorrow for the first time, and imperceptibly, has passed into true prayer." This remark contains both the deepest truth and the key to the proper understanding of the contents of this poem, and its position in the middle of the Lamentations. Both of these points have been mistaken by expositors, who (e.g., C. B. Michaelis, Pareau, Maurer, Kalkschmidt, and Bleek in his Introduction) are of opinion that the writer here makes his personal sufferings the subject of complaint. This cannot be made out, either from Lam 3:14 or from the description given in Lam 3:53.: the reverse rather is shown by the fact that, in Lam 3:22 and Lam 3:40-47, we is used instead of I; from which it is evident that the prophet, in the remainder of the poem, is not speaking of himself, or bewailing his own personal sufferings. The confession found in Lam 3:42, "We have transgressed and rebelled, Thou hast not pardoned," etc., necessarily presupposes not only that the dealing of God towards the sinful and apostate nation, as described in Lam 3:42., stands in the closest connection with the sufferings of which the prophet complains in vv. 1-18, but also that the chastisement, by means of God’s wrath, which was experienced by the man who utters his complaint in vv. 1-18, is identical with the anger which, according to Lam 3:43, discharged itself on the people; hence the suffering of the individual, which is described in vv. 1-18, is to be regarded as the reflex of but a special instance of the suffering endured by the whole community. Perhaps this was the view of Aben Ezra, when he says that, in this lamentation, it is individual Israelites who speak; and most expositors acknowledge that the prophet pours forth his lamentations and his prayers in the name of the godly.

The poem begins by setting forth the grievous soul-sufferings of the godly in their cheerless and hopeless misery (vv. 1-18); then it ascends, through meditation upon the compassion and almighty providence of God, to hope (vv. 19-39), and thus attains to the recognition of God’s justice in sending the punishment, which, however, is so intensified through the malice of enemies, that the Lord cannot pass by the attempt to crush His people (Lam 3:40-54). This reliance on the justice of God impels to prayer, in which there is manifested confidence that God will send help, and take vengeance on the enemy (Lam 3:55-66).

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

Lam 3:1

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

Lam 3:2 "Me hath He (God) led and brought through darkness (חשׁך, local accus.), and not light," is a combination like that in Job 12:25 and Amo 5:18. The path of Jeremiah’s life certainly lay through darkness, but was not wholly devoid of light, because God had promised him His protection for the discharge of his official functions. The complaint applies to all the godly, to whom, at the fall of Jerusalem, no light appeared to cheer the darkness of life’s pathway.

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

Lam 3:6

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

Lam 3:7

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

Lam 3:8

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

Lam 3:9

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

Lam 3:10-11

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

Lam 3:12-13 "He hath bent His bow," as in Lam 2:4. The second member, "He hath made me the mark for His arrows," is taken almost verbatim from Job 16:12. The arrows are the ills and sorrows appointed by God; cf. Deu 32:23; Psa 38:3; Job 6:4.

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

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

Lam 3:17-18

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

Lam 3:19

Consideration of God’s compassion and His omnipotence as displayed at critical junctures in the affairs of men. C. B. Michaelis has correctly perceived, and thus set forth, the transition from the complaint, bordering on despair, to hope, as given in Lam 3:19 : luctatur hic contra desperationis adfectum, quo tentatus fuerat, Lam 3:18, mix inde per fidem emersurus. In like manner it is said in the Berleburger Bibel, "In Lam 3:19 he struggles with despair, to which he had been tempted, and in the following verse soars up once more into the region of faith." By the resumption of עני from Lam 3:1, and of לענה and ראשׁ from Lam 3:15 and Lam 3:5, the contents of the whole preceding lamentation are given in a summary, and by זכר are presented to God in prayer. "Mine affliction" is intensified by the addition of "my persecution" (see on Lam 1:7), and the contents of the lamentation thereby more plainly pointed out. This connection of the verse has been misunderstood in many ways. An old interpretation of the words, still maintained by Böttcher and Thenius, makes זכר an infinitive; according to this view, Lam 3:19 would require to be conjoined with the preceding, and the inf. without ל would stand for the ground, recordando, "while I think of," - which is grammatically impossible.Seb. Münster long since said: Secundum quosdam est זכר infinit., ut sit sensus: periit spes mea, recordante me afflictionis meae. Calvin also gives the preference to this view, with the remark: Videtur enim hic propheta exprimere, quomodo fere a spe exciderit, ut nihil reperiret amplius fortitudinis in Deo, quia scilicet oppressus erat malis; in support of which he affirms that it isvalde absurdum, eos qui experti sunt aliquando Dei misericordiam, sic omnem spem abjicere, ut non statuant amplius sibi esse refugium ad Deum.

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

Lam 3:20-23

The view taken of this verse will depend on the answer to the question whether תּזכר is second or third pers. fem. Following in the wake of Luther ("Thou wilt assuredly think thereon"), C. B. Michaelis, Pareau, Rosenmüller, and Kalkschmidt take it as second pers.: "Think, yea, think wilt Thou, that my soul is bowed down in me," or "that my soul is at rest within me" (Nägelsbach). But it is impossible to maintain either of these views in the face of the language employed. To take the ו before תּשׁיח in the meaning of quod is characterized by Nägelsbach as an arbitrary procedure, unwarranted either by Gen 30:27 or Eze 13:11; but neither can the meaning of resting, being at east, which is attributed to שׁוּח or שׁיח by that writer, be established. The verb means to sink down, Pro 2:18, and metaphorically, to be bowed down, Psa 44:26. The latter meaning is required in the present passage, from the simple fact that the sentence undeniably refers to Psa 42:6.Luther’s translation, "for my soul tells me," is founded on the circumstance that the lxx have mistaken שׁיח for שׂיח: καταδολεσχήσει ἐπ ̓ ἐμὲ ἡ ψυχή μου. ותּשׁיח expresses the consequence of זכר תּזכר, which therefore can only be the third pers., and "my soul" the subject of both clauses; for there is no logical consecution of the meaning given by such a rendering as, "If Thou wilt remember, my soul shall be bowed within me." The expression, "If my soul duly meditates thereon (on the deep suffering), it becomes depressed within me," forms the foundation of the request that God would think of his distress, his misery; and Lam 3:21, "I will lay this to heart," connects itself with the leading thought set forth in Lam 3:19, the reason for which is given in Lam 3:20, viz., that my soul is only bowed down within me over the thought of my distress, and must complain of it to God, that He may think of it and alleviate it: This will I lay to heart and set my hope upon. על־כּן is a strong inferential expression: "therefore," because God alone can help, will I hope. This self-encouragement begins with Lam 3:22, inasmuch as the prophet strengthens his hope by a consideration of the infinite compassion of the Lord. (It is) חסדי, "the mercies of God," i.e., proofs of His mercy (cf. Psa 89:2; Psa 107:43; Isa 63:7), "that we are not utterly consumed," as Luther and similarly our English translators have excellently rendered תּמנוּ. This form stands for תּמּונוּ, as in Jer 44:18; Num 17:1-13 :28, not for תּמּוּ, third pers., as Pareau, Thenius, Vaihinger, and Ewald, referring to his Grammar, §84, b, would take it. The proofs of the grace of God have their foundation in His compassion, from which they flow. In Lam 3:23 we take חסדי  as the subject of חדשׁים; it is the proofs of the grace of God that are new every morning, not "His compassions," although the idea remains the same. לבּקרים, every morning, as in Isa 33:2; Psa 73:14. Ubi sol et dies oritur, simul et radii hujus inexhaustae bonitatis erumpunt (Tarnovius in Rosenmüller). The consciousness of this constant renewal of the divine favour impels to the prayerful exclamation, "great is Thy faithfulness;" cf. Psa 36:6.

Lam 3:24-28 "My portion is Jahveh:" this is a reminiscence from Psa 16:5; Psa 73:26; Psa 142:6; cf. Psa 119:57, where the expression found here is repeated almost verbatim. The expression is based on Num 18:20, where the Lord says to Aaron, "I am thy portion and thine inheritance;" i.e., Jahveh will be to the tribe of Levi what the other tribes receive in their territorial possessions in Canaan; Levi shall have his possession and enjoyment in Jahveh. The last clause, "therefore will I hope," etc., is a repetition of what is in Lam 3:21, as if by way of refrain.

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

Lam 3:29 "Let him put his mouth in the dust," i.e., humbly bow beneath the mighty hand of God. The expression is derived from the Oriental custom of throwing oneself in the most reverential manner on the ground, and involves the idea of humble silence, because the mouth, placed in the dust, cannot speak. The clause, "perhaps there is hope," indicates the frame of mind to be observed in the submission. While the man is to show such resignation, he is not to give up the hope that God will deliver him from trouble; cf. Job 11:18; Jer 31:17.

Lam 3:30-36

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

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

Lam 3:37-39

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

Lam 3:40-42

Confession of sins, and complaint against the cruelty of enemies, as well as over the deep misery into which all the people have sunk. Lam 3:40-42. The acknowledgment of guilt implies to prayer, to which also there is a summons in Lam 3:40, Lam 3:41. The transitional idea is not, "Instead of grumbling in a sinful spirit, let us rather examine our conduct" (Thenius); for the summons to examine one’s conduct is thereby placed in contrast with Lam 3:39, and the thought, "let every one mourn over his own sins," transformed into a prohibition of sinful complaint. The real transition link is given by Rosenmüller: quum mala nostra a peccatis nostris oriantur, culpas nostras et scrutemur et corrigamus. The searching of our ways, i.e., of our conduct, if it be entered on in an earnest spirit, must end in a return to the Lord, from whom we have departed. It is self-evident that עד יהוה does not stand for אל יי, but means as far as (even to) Jahveh, and indicates thorough conversion - no standing half-way. The lifting up of the heart to the hands, also, - not merely of the hands to God, - expresses earnest prayer, that comes from the heart. אל־כּפּים, to the hands (that are raised towards heaven). "To God in heaven," where His almighty throne is placed (Psa 2:4), that He may look down from thence (Lam 3:59) and send help. With Lam 3:42 begins the prayer, as is shown by the direct address to God in the second member. There is no need, however, on this account, for supplying לאמר before the first member; the command to pray is immediately followed by prayer, beginning with the confession of sins, and the recognition of God’s chastisement; cf. Psa 106:6; Dan 9:5. נחנוּ is contrasted with אתּה. "Thou hast not pardoned," because Thy justice must inflict punishment.

Lam 3:43-48

God has not pardoned, but positively punished, the people for their misdeeds. "Thou hast covered with anger," Lam 3:43, corresponds to "Thou hast covered with a cloud," Lam 3:44; hence "Thou hast covered" is plainly used both times in the same meaning, in spite of the fact that לך is wanting in Lam 3:43. סכך means to "cover," here to "make a cover." "Thou didst make a cover with anger," i.e., Thou didst hide Thyself in wrath; there is no necessity for taking סכך as in itself reflexive. This mode of viewing it agrees also with what follows. The objection of J. D. Michaelis, qui se obtegit non persequitur alios, ut statim additur, which Böttcher and Thenius have repeated, does not hold good in every respect, but chiefly applies to material covering. And the explanation of Thenius, "Thou hast covered us with wrath, and persecuted us," is shown to be wrong by the fact that סכך signifies to cover for protection, concealment, etc., but not to cover in the sense of heaping upon, pouring upon (as Luther translates it); nor, again, can the word be taken here in a sense different from that assigned to it in Lam 3:44. "The covering of wrath, which the Lord draws around Him, conceals under it the lightnings of His wrath, which are spoken of immediately afterwards" (Nägelsbach). The anger vents itself in the persecution of the people, in killing them unsparingly. For, that these two are connected, is shown not merely in Lam 3:66, but still more plainly by the threatening in Jer 29:18 : "I will pursue them with sword, and famine, and pestilence, and give them for maltreatment to all the kingdoms of the earth." On "Thou hast slain, Thou hast not spared," cf. Lam 2:21. In Lam 3:44, לך is further appended to סכּותה: "Thou makest a cover with clouds for Thyself," round about Thee, so that no prayer can penetrate to Thee; cf. Psa 55:2. These words form the expression of the painful conclusion drawn by God’s people from their experience, that God answered no cry for help that came to Him, i.e., granted no help. Israel was thereby given up, in a defenceless state, to the foe, so that they could treat them like dirt and abuse them. סחי (from סחה, Eze 26:4), found only here as a noun, signifies "sweepings;" and מאוס is a noun, "disesteem, aversion." The words of Lam 3:45, indeed, imply the dispersion of Israel among the nations, but are not to be limited to the maltreatment of the Jews in exile; moreover, they rather apply to the conduct of their foes when Judah was conquered and Jerusalem destroyed. Such treatment, especially the rejection, is further depicted in Lam 3:46. The verse is almost a verbatim repetition of Lam 2:16, and is quite in the style of Jeremiah as regards the reproduction of particular thoughts; while Thenius, from the repetition, is inclined to infer that chs. 2 and 3 had different authors: cf. Gerlach on the other side. The very next verse might have been sufficient to keep Thenius from such a precipitate conclusion, inasmuch as it contains expressions and figures that are still more clearly peculiar to Jeremiah. On פּחד ופחת, cf. Jer 48:43; השׁבר is also one of the favourite expressions of the prophet. hashee't is certainly ἅπ. λεγ., but reminds one of בּני , Num 24:17, for which in Jer 48:45 there stands בּני שׁאון. It comes from שׁאה, to make a noise, roar, fall into ruins with a loud noise, i.e., be laid waste (cf. Isa 6:11); and, as Raschi has already observed, it has the same meaning as שׁאיּה, "devastation," Isa 24:12. It is incorrect to derive the word from the Hiphil of נשׁא (J. D. Michaelis and Ewald), according to which it ought to mean "disappointment," for the ה does not form an essential portion of the word, but is the article, as והשׁבר shows. Still more erroneous are the renderings ἔπαρσις (lxx, from נשׂא) and vaticinatio (Jerome, who has confounded השּׁאת with משּׂא).

Over this terrible calamity, rivers of tears must be shed, until the Lord looks down from heaven on it, Lam 3:48-51. The prophet once more utters this complaint in the first person, because he who has risked his life in his endeavour to keep the people in the service of God must feel the deepest sympathy for them in their misfortunes. "Rivers of water" is stronger than "water," Lam 1:16, and "tears like a stream," Lam 2:18; but the mode of expression is in the main like that in those passages, and used again in Psa 119:136, but in a different connection. The second member of the verse is the same as in Lam 2:11.

Lam 3:49-50 נגּר means to be poured out, empty self; cf. 2Sa 14:14; Mic 1:4. "And is not silent" = and rests not, i.e., incessantly; cf. Jer 14:17. מאין הפגות does not mean, eo quod non sint intermissiones miseriarum vel fletus (C. B. Michaelis and Rosenmüller, following the Chaldee), but "so that there is no intermission or drying up." As to הפגות, which means the same as פּוּגה, see on Lam 2:18. "Until the Lord look down from heaven and examine," in order to put an end to the distress, or to take compassion on His people. On ישׁקיף, cf. Psa 14:2; Psa 102:20.

Lam 3:51

Lam 3:51, taken literally, runs thus: "Mine eye does evil to my soul" (עולל with ל signifies to inflict an injury on one, cause suffering, as in Lam 1:2, Lam 1:22; Lam 2:20), i.e., it causes pain to the soul, as the Chaldee has already paraphrased it. The expression does not merely signify "causes me grief" (Thenius, Gerlach); but the eye, weakened through incessant weeping, causes pain to the soul, inasmuch as the pain in the eye increases the pain in the soul, i.e., heightens the pain of the soul through the superaddition of physical pain (Nägelsbach). Ewald has quite missed the meaning of the verse in his translation, "Tears assail my soul," and in his explanatory remark that עוללה is used in a bad sense, like the Latin afficit; for, if עולל had this meaning, עיני could not stand for tears, because it is not the tears, but only the eyes weakened by weeping, that affect the soul with pain. Ewald is also wrong in seeking, with Grotius, to understand "the daughters of my city" as signifying the country towns, and to explain the phrase by referring to Lam 2:22. For, apart from the consideration that the appeal to Lam 2:22 rests on a false conception of that passage, the meaning attributed to the present verse is shown to be untenable by the very fact that the expression "daughters of my city" is never used for the daughter-towns of Jerusalem; and such a designation, however possible it might be in itself, would yet be quite incomprehensible in this present connection, where there is no other subject of lamentation, either before or after, than Jerusalem in its ruined condition, and the remnant of its inhabitants (Gerlach). "The daughters of my city" are the daughters of Jerusalem, the female portion of the inhabitants of the city before and after its destruction. Nor will what is added, "because of the daughters of my city," seem strange, if we consider that, even in Lam 1:4, Lam 1:18 and Lam 2:20-21, the fate and the wretched condition of the virgins of the city are mentioned as peculiarly deplorable, and that, in fact, the defenceless virgins were most to be pitied when the city fell; cf. Lam 5:11. But the objection of Böttcher and Thenius, that מכּל בּנות forms a harsh construction, whether we view it grammatically or in the light of the circumstances, inasmuch as מן, after "mine eye pains me," is unsuitable, whether taken in a causal or a comparative meaning: - this objection, certainly, has some truth in its favour, and tells against any attempt to take the words as indicating a comparison. but there is nothing against the causal meaning, if "mine eyes causes pain to my soul" merely signifies "my eye pains me," because the pain of the eye is the result of the profuse weeping. If those words, however, possess the meaning we have given above (the pain in the eyes increases the smart in the soul), then there is nothing strange at all in the thought, "The evil condition of the daughters of my city is so deplorable, that mine eyes fail through weeping, and the sorrow of my soul is thereby intensified." Gerlach has already refuted, though more fully than was necessary, the conjecture of Böttcher, that בּנות should be changed into בּכּות (from all the weeping of my city).

Lam 3:52

His pain and sorrow over the sad condition of the people recall to his memory the persecutions and sufferings which the godly have endured. The figure, "They who without cause are mine enemies have hunted me like a bird," is an imitation of Psa 11:1. איבי חנּם reminds one of שׂנאי , Psa 35:19 and Psa 69:5. But the prophet prefers איבי to שׂנאי, lest any one should restrict the words to persecutions which arose out of personal hatred.

Lam 3:53-54 צמתוּ is here used transitively in Kal, as the Piel is elsewhere, Psa 119:139, and the Pilpel, Psa 88:17. צמתוּ בבּור, "they were destroying (cutting off) my life down into the pit," is a pregnant construction, and must be understood de conatu: "they sought to destroy my life when they hurled me down into the pit, and cast stones on me," i.e., not "they covered the pit with a stone" (Pareau, De Wette, Neumann). The verb ידה construed with בּ does not take this meaning, for ידה merely signifies to cast, e.g., lots (Jos 4:3, etc.), arrows (Jer 50:14), or to throw down = destroy, annihilate, Zec 2:4; and בּי does not mean "in the pit in which I was," but "upon (or against) me." The sing. אבן is to be understood in accordance with the expression רגם אבן, to cast stones = stone (1Ki 12:18; Lev 20:2, Lev 20:27). As to ויּדּוּ for ויידּוּ, see on ויּגּה in Lam 3:33. "Waters flowed over my head" is a figurative expression, denoting such misery and distress as endanger life; cf. Psa 59:2-3, Psa 59:15., Psa 124:4., Psa 42:8. 'I said (thought), I am cut off (from God’s eyes or hand)," Psa 31:23; Psa 88:6, is a reminiscence from these Psalms, and does not essentially differ from "cut off out of the land of the living," Isa 43:8. For, that we must thereby think of death, or sinking down into Sheol, is shown by מבּור תּחתּיּות, Lam 3:55. The complaint in these verses (52-54) is regarded by some expositors as a description of the personal sufferings of Jeremiah; and the casting into the pit is referred to the incident mentioned in Jer 38:6. Such is the view, for instance, taken by Vaihinger and Nägelsbach, who point for proof to these considerations especially: (1) That the Chaldeans certainly could not, without good cause (Lam 3:53), be understood as the "enemies;" (2) that Jeremiah could not represent the people, speaking as if they were righteous and innocent; and (3) that the writer already speaks of his deliverance from their power, and contents himself with merely calling down on them the vengeance of God (Lam 3:55-66). But not one of these reasons is decisive. For, in the first place, the contents of Lam 3:52 do not harmonize with the known hostility which Jeremiah had to endure from his personal enemies. That is to say, there is nothing mentioned or known of his enemies having stoned him, or having covered him over with a stone, after they had cast him into the miry pit (Jer 38:6.), The figurative character of the whole account thus shows itself in the very fact that the separate portions of it are taken from reminiscences of passages in the Psalms, whose figurative character is universally acknowledged. Moreover, in the expression איבי חנּם, even when we understand thereby the Chaldeans, it is not at all implied that he who complains of these enemies considers himself righteous and innocent, but simply that he has not given them any good ground for their hostile conduct towards him. And the assertion, that the writer is already speaking of his deliverance from their power, rests on the erroneous notion that, in Lam 3:55-66, he is treating of past events; whereas, the interchange of the perfects with imperatives of itself shows that the deliverance of which he there speaks is not an accomplished or bygone fact, but rather the object of that assured faith which contemplates the non-existent as existent. Lastly, the contrast between personal suffering ad the suffering of the people, on which the whole reasoning rests, is quite beside the mark. Moreover, if we take the lamentations to be merely symbolical, then the sufferings and persecutions of which the prophet here complains are not those of the people generally, but of the godly Israelites, on whom they were inflicted when the kingdom was destroyed, not merely by the Chaldeans, but also by their godless fellow-countrymen. Hence we cannot, of course, say that Jeremiah here speaks from personal experience; however, he complains not merely of the persecutions that befall him personally, but also of the sufferings that had come on him and all godly ones. The same remark applies to the conclusion of this lamentation, - the prayer, Lam 3:55-66, in which he entreats the Lord for deliverance, and in the spirit of faith views this deliverance as already accomplished.

Lam 3:55-66

Prayer for deliverance, and confident trust in its realization. Lam 3:55. "Out of the lowest pit I call, O Lord, on Thy name;" cf. Psa 88:7, Psa 88:14; Psa 130:1. The perfect קראתי is not a preterite,The perfects are so viewed by Nägelsbach, who also thinks that the speaker, in Lam 3:55-58, thanks the Lord for deliverance from the pit, and in Lam 3:55 reminds the Lord of the prayer he has addressed to Him out of the pit. But could he possibly think that the Lord had forgotten this? What, we should like to know, would be the use of this reminder, even if 'תּעלם וגו, Lam 3:56, could be taken as the words of address to the Lord? For we can discover no thanksgiving in Lam 3:55-58. This whole mode of viewing the passage breaks down before Lam 3:59 : "Thou hast seen mine oppression; judge me!" For, if the perfects in Lam 3:55-58 are preterites, then also ראיתה, Lam 3:59, can only be a preterite; and the prophet can only be speaking of injustice that has been done him previously: hence he cannot add thereto the request, "Judge me," inasmuch as the Lord  (according to Nägelsbach) has already judged him by delivering him from the pit. Moreover, it is quite arbitrary to understand the perfects in Lam 3:59 and Lam 3:62 as referring to what has been done and is still being done to the speaker by his enemies, if it be agreed that the perfects in Lam 3:55-58 refer only to past events. but expresses what has already happened, and still happens. This is evident from the fact that the corresponding perfect, שׁמעתּ, Lam 3:56, is continued by the optative אל־תּעלם. בּור תּחתּיּות is taken from Psa 88:7 : "pit of the lower regions of the earth,"-the תּחתּיּות ארץ, Psa 63:10; Eze 32:18, Eze 32:24, i.e., Sheol, essentially the same with מהשׁכּים, Lam 3:6, which is thereby connected with Psa 88:7, - the dark regions of the depth, whose open mouth is the grave for every one (see Delitzsch on Psalms, l.c.), hence the symbol of mortal danger.

The Prophet's Personal Affliction. (b. c. 588.)

1 I am the man that hath seen affliction by the rod of his wrath. 2 He hath led me, and brought me into darkness, but not into light. 3 Surely against me is he turned; he turneth his hand against me all the day. 4 My flesh and my skin hath he made old; he hath broken my bones. 5 He hath builded against me, and compassed me with gall and travail. 6 He hath set me in dark places, as they that be dead of old. 7 He hath hedged me about, that I cannot get out: he hath made my chain heavy. 8 Also when I cry and shout, he shutteth out my prayer. 9 He hath inclosed my ways with hewn stone, he hath made my paths crooked. 10 He was unto me as a bear lying in wait, and as a lion in secret places. 11 He hath turned aside my ways, and pulled me in pieces: he hath made me desolate. 12 He hath bent his bow, and set me as a mark for the arrow. 13 He hath caused the arrows of his quiver to enter into my reins. 14 I was a derision to all my people; and their song all the day. 15 He hath filled me with bitterness, he hath made me drunken with wormwood. 16 He hath also broken my teeth with gravel stones, he hath covered me with ashes. 17 And thou hast removed my soul far off from peace: I forgat prosperity. 18 And I said, My strength and my hope is perished from the Lord : 19 Remembering mine affliction and my misery, the wormwood and the gall. 20 My soul hath them still in remembrance, and is humbled in me.

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

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.

The Duties of the Afflicted. (b. c. 588.)

37 Who is he that saith, and it cometh to pass, when the Lord commandeth it not? 38 Out of the mouth of the most High proceedeth not evil and good? 39 Wherefore doth a living man complain, a man for the punishment of his sins? 40 Let us search and try our ways, and turn again to the Lord . 41 Let us lift up our heart with our hands unto God in the heavens.

That we may be entitled to the comforts administered to the afflicted in the foregoing verses, and may taste the sweetness of them, we have here the duties of an afflicted state prescribed to us, in the performance of which we may expect those comforts.

I. We must see and acknowledge the hand of God in all the calamities that befal us at any time, whether personal or public, v. 37, 38. This is here laid down as a great truth, which will help to quiet our spirits under our afflictions and to sanctify them to us. 1. That, whatever men's actions are, it is God that overrules them: Who is he that saith, and it cometh to pass (that designs a thing and bring his designs to effect), if the Lord commandeth it not? Men can do nothing but according to the counsel of God, nor have any power or success but what is given them from above. A man's heart devises his way; he projects and purposes; he says that he will do so and so (Jam. iv. 13); but the Lord directs his steps far otherwise than he designed them, and what he contrived and expected does not come to pass, unless it be what God's hand and his counsel had determined before to be done, Prov. xvi. 9; Jer. x. 23. The Chaldeans said that they would destroy Jerusalem, and it came to pass, not because they said it, but because God commanded it and commissioned them to do it. Note, Men are but tools which the great God makes use of, and manages as he pleases, in the government of this lower world; and they cannot accomplish any of their designs without him. 2. That, whatever men's lot is, it is God that orders it: Out of the mouth of the Most High do not evil and good proceed? Yes, certainly they do; and it is more emphatically expressed in the original: Do not this evil, and this good, proceed out of the mouth of the Most High? Is it not what he has ordained and appointed for us? Yes, certainly it is; and for the reconciling of us to our own afflictions, whatever they be, this general truth must thus be particularly applied. This comfort I receive from the hand of God, and shall I not receive that evil also? so Job argues, ch. ii. 10. Are we healthful or sickly, rich or poor? Do we succeed in our designs, or are we crossed in them? It is all what God orders; every man's judgment proceeds from him. The Lord gave, and the Lord has taken away; he forms the light and creates the darkness, as he did at first. Note, All the events of divine Providence are the products of a divine counsel; whatever is done God has the directing of it, and the works of his hands agree with the words of his mouth; he speaks, and it is done, so easily, so effectually are all his purposes fulfilled.

II. We must not quarrel with God for any affliction that he lays upon us at any time (v. 39): Wherefore does a living man complain? The prophet here seems to check himself for the complaint he had made in the former part of the chapter, wherein he seemed to reflect upon God as unkind and severe. "Do I well to be angry? Why do I fret thus?" Those who in their haste have chidden with God must, in the reflection, chide themselves for it. From the doctrine of God's sovereign and universal providence, which he had asserted in the verses before, he draws this inference, Wherefore does a living man complain? What God does we must not open our mouths against, Ps. xxxix. 9. Those that blame their lot reproach him that allotted it to them. The sufferers in the captivity must submit to the will of God in all their sufferings. Note, Though we may pour out our complaints before God, we must never exhibit any complaints against God. What! Shall a living man complain, a man for the punishment of his sins? The reasons here urged are very cogent. 1. We are men; let us herein show ourselves men. Shall a man complain? And again, a man! We are men, and not brutes, reasonable creatures, who should act with reason, who should look upward and look forward, and both ways may fetch considerations enough to silence our complaints. We are men, and not children that cry for every thing that hurts them. We are men, and not gods, subjects, not lords; we are not our own masters, not our own carvers; we are bound and must obey, must submit. We are men, and not angels, and therefore cannot expect to be free from troubles as they are; we are not inhabitants of that world where there is no sorrow, but this where there is nothing but sorrow. We are men, and not devils, are not in that deplorable, helpless, hopeless, state that they are in, but have something to comfort ourselves with which they have not. 2. We are living men. Through the good hand of our God upon us we are alive yet, though dying daily; and shall a living man complain? No; he has more reason to be thankful for life than to complain of any of the burdens and calamities of life. Our lives are frail and forfeited, and yet we are alive; now the living, the living, they should praise, and not complain (Isa. xxxviii. 19); while there is life there is hope, and therefore, instead of complaining that things are bad, we should encourage ourselves with the hope that they will be better. 3. We are sinful men, and that which we complain of is the just punishment of our sins; nay, it is far less than our iniquities have deserved. We have little reason to complain of our trouble, for it is our own doing; we may thank ourselves. Our own wickedness corrects us, Prov. xix. 3. We have no reason to quarrel with God, for he is righteous in it; he is the governor of the world, and it is necessary that he should maintain the honour of his government by chastising the disobedient. Are we suffering for our sins? Then let us not complain; for we have other work to do; instead of repining, we must be repenting; and, as an evidence that God is reconciled to us, we must be endeavouring to reconcile ourselves to his holy will. Are we punished for our sins? It is our wisdom then to submit, and to kiss the rod; for, if we still walk contrary to God, he will punish us yet seven times more; for when he judges he will overcome. But, if we accommodate ourselves to him, though we be chastened of the Lord we shall not be condemned with the world.

III. We must set ourselves to answer God's intention in afflicting us, which is to bring sin to our remembrance, and to bring us home to himself, v. 40. These are the two things which our afflictions should put us upon. 1. A serious consideration of ourselves and a reflection upon our past lives. Let us search and try our ways, search what they have been, and then try whether they have been right and good or no; search as for a malefactor in disguise, that flees and hides himself, and then try whether guilty or not guilty. Let conscience be employed both to search and to try, and let it have leave to deal faithfully, to accomplish a diligent search and to make an impartial trial. Let us try our ways, that by them we may try ourselves, for we are to judge of our state not by our faint wishes, but by our steps, not by one particular step, but by our ways, the ends we aim at, the rules we go by, and the agreeableness of the temper of our minds and the tenour of our lives to those ends and those rules. When we are in affliction it is seasonable to consider our ways (Hag. i. 5), that what is amiss may be repented of and amended for the future, and so we may answer the intention of the affliction. We are apt, in times of public calamity, to reflect upon other people's ways, and lay blame upon them; whereas our business is to search and try our own ways. We have work enough to do at home; we must each of us say, "What have I done? What have I contributed to the public flames?" that we may each of us mend one, and then we should all be mended. 2. A sincere conversion to God: "Let us turn again to the Lord, to him who is turned against us and whom we have turned from; to him let us turn by repentance and reformation, as to our owner and ruler. We have been with him, and it has never been well with us since we forsook him; let us therefore now turn again to him." This must accompany the former and be the fruit of it; therefore we must search and try our ways, that we may turn from the evil of them to God. This was the method David took. Ps. cxix. 59, I thought on my ways, and turned my feet unto thy testimonies.

IV. We must offer up ourselves to God, and our best affections and services, in the flames of devotion, v. 41. When we are in affliction, 1. We must look up to God as a God in the heavens, infinitely above us, and who has an incontestable dominion over us; for the heavens do rule, and are therefore not to be quarrelled with, but submitted to. 2. We must pray to him, with a believing expectation to receive mercy from him; for that is implied in our lifting up our hands to him (a gesture commonly used in prayer and sometimes put for it, as Ps. cxli. 2, Let the lifting up of my hands be as the evening sacrifice); it signifies our requesting mercy from him and our readiness to receive that mercy. (3.) Our hearts must go along with our prayers. We must lift up our hearts with our hands, as we must pour out our souls with our words. It is the heart that God looks at in that and every other service; for what will a sacrifice without a heart avail? If inward impressions be not in some measure answerable to outward expressions, we do but mock God and deceive ourselves. Praying is lifting up the soul to God (Ps. xxv. 1) as to our Father in heaven; and the soul that hopes to be with God in heaven for ever will thus, by frequent acts of devotion, be still learning the way thither and pressing forward in that way.

Complaining to God. (b. c. 588.)

42 We have transgressed and have rebelled: thou hast not pardoned. 43 Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied. 44 Thou hast covered thyself with a cloud, that our prayer should not pass through. 45 Thou hast made us as the offscouring and refuse in the midst of the people. 46 All our enemies have opened their mouths against us. 47 Fear and a snare is come upon us, desolation and destruction. 48 Mine eye runneth down with rivers of water for the destruction of the daughter of my people. 49 Mine eye trickleth down, and ceaseth not, without any intermission, 50 Till the Lord look down, and behold from heaven. 51 Mine eye affecteth mine heart because of all the daughters of my city. 52 Mine enemies chased me sore, like a bird, without cause. 53 They have cut off my life in the dungeon, and cast a stone upon me. 54 Waters flowed over mine head; then I said, I am cut off.

It is easier to chide ourselves for complaining than to chide ourselves out of it. The prophet had owned that a living man should not complain, as if he checked himself for his complaints in the former part of the chapter; and yet here the clouds return after the rain and the wound bleeds afresh; for great pains must be taken with a troubled spirit to bring it into temper.

I. They confess the righteousness of God in afflicting them (v. 42): We have transgressed and have rebelled. Note, It becomes us, when we are in trouble, to justify God, by owning our sins, and laying the load upon ourselves for them. Call sin a transgression, call it a rebellion, and you do not miscall it. This is the result of their searching and trying their ways; the more they enquired into them the worse they found them. Yet,

II. They complain of the afflictions they are under, not without some reflections upon God, which we are not to imitate, but, under the sharpest trials, must always think and speak highly and kindly of him.

1. They complain of his frowns and the tokens of his displeasure against them. Their sins were repented of, and yet (v. 42), Thou hast not pardoned. They had not the assurance and comfort of the pardon; the judgments brought upon them for their sins were not removed, and therefore they thought they could not say the sin was pardoned, which was a mistake, but a common mistake with the people of God when their souls are cast down and disquieted within them. Their case was really pitiable, yet they complain, Thou hast not pitied, v. 43. Their enemies persecuted and slew them, but that was not the worst of it; they were but the instruments in God's hand: "Thou hast persecuted us, and thou hast slain us, though we expected thou wouldst protect and deliver us." They complain that there was a wall of partition between them and God, and, (1.) This hindered God's favours from coming down upon them. The reflected beams of God's kindness to them used to be the beauty of Israel; but now "thou hast covered us with anger, so that our glory is concealed and gone; now God is angry with us, and we do not appear that illustrious people that we have formerly been thought to be." Or, "Thou hast covered us up as men that are buried are covered up and forgotten." (2.) It hindered their prayers from coming up unto God (v. 44): "Thou hast covered thyself with a cloud," not like that bright cloud in which he took possession of the temple, which enabled the worshippers to draw near to him, but like that in which he came down upon Mount Sinai, which obliged the people to stand at a distance. "This cloud is so thick that our prayers seem as if they were lost in it; they cannot pass through; we cannot obtain an audience." Note, The prolonging of troubles is sometimes a temptation, even to praying people, to question whether God be what they have always believed him to be, a prayer-hearing God.

2. They complain of the contempt of their neighbours and the reproach and ignominy they were under (v. 45): "Thou hast made us as the off-scouring, or scrapings, of the first floor, which are thrown to the dunghill." This St. Paul refers to in his account of the sufferings of the apostles. 1 Cor. iv. 13, We are made as the filth of the world and are the off-scouring of all things. "We are the refuse, or dross, in the midst of the people, trodden upon by every body, and looked upon as the vilest of the nations, and good for nothing but to be cast out as salt which has lost its savour. Our enemies have opened their mouths against us (v. 46), have gaped upon us as roaring lions, to swallow us up, or made mouths at us, or have taken liberty to say what they please of us." These complaints we had before, ch. ii. 15, 16. Note, It is common for base and ill-natured men to run upon, and run down, those that have fallen into the depths of distress from the height of honour. But this they brought upon themselves by sin. If they had not made themselves vile, their enemies could not have made them so: but therefore men call them reprobate silver, because the Lord has rejected them for rejecting him.

3. They complain of the lamentable destruction that their enemies made of them (v. 47): Fear and a snare have come upon us; the enemies have not only terrified us with those alarms, but prevailed against us by their stratagems, and surprised us with the ambushes they laid for us; and then follows nothing but desolation and destruction, the destruction of the daughter of my people (v. 48), of all the daughters of my city, v. 51. The enemies, having taken some of them like a bird in a snare, chased others as a harmless bird is chased by a bird of prey (v. 52): My enemies chased me sorely like a bird which is beaten from bush to bush, as Saul hunted David like a partridge. Thus restless was the enmity of their persecutors, and yet causeless. They have done it without cause, without any provocation given them. Though God was righteous, they were unrighteous. David often complains of those that hated him without cause; and such are the enemies of Christ and his church, John xv. 25. Their enemies chased them till they had quite prevailed over them (v. 53): They have cut off my life in the dungeon. They have shut up their captives in close and dark prisons, where they are as it were cut off from the land of the living (as v. 6), or the state and kingdom are sunk and ruined, the life and being of them are gone, and they are as it were thrown into the dungeon or grave and a stone cast upon them, such as used to be rolled to the door of the sepulchres. They look upon the Jewish nation as dead and buried, and imagine that there is not possibility of its resurrection. Thus Ezekiel saw it, in vision, a valley full of dead and dry bones. Their destruction is compared not only to the burying of a dead man, but to the sinking of a living man into the water, who cannot long be a living man there, v. 54. Waters of affliction flowed over my head. The deluge prevailed and quite overwhelmed them. The Chaldean forces broke in upon them as the breaking forth of waters, which rose so high as to flow over their heads; they could not wade, they could not swim, and therefore must unavoidably sink. Note, The distresses of God's people sometimes prevail to such a degree that they cannot find any footing for their faith, nor keep their head above water, with any comfortable expectation.

4. They complain of their own excessive grief and fear upon this account. (1.) The afflicted church is drowned in tears, and the prophet for her (v. 48, 49): My eye runs down with rivers of water, so abundant was their weeping; it trickles down and ceases not, so constant was their weeping, without any intermission, there being no relaxation of their miseries. The distemper was in continual extremity, and they had no better day. It is added (v. 51), "My eye affects my heart. My seeing eye affects my heart. The more I look upon the desolation of the city and country the more I am grieved. Which way soever I cast my eye, I see that which renews my sorrow, even because of all the daughters of my city," all the neighbouring towns, which were as daughters to Jerusalem the mother-city. Or, My weeping eye affects my heart; the venting of the grief, instead of easing it, did but increase and exasperate it. Or, My eye melts my soul; I have quite wept away my spirits; not only my eye is consumed with grief, but my soul and my life are spent with it, Ps. xxxi. 9, 10. Great and long grief exhausts the spirits, and brings not only many a gray head, but many a green head too, to the grave. I weep, ways the prophet, more than all the daughters of my city (so the margin reads it); he outdid even those of the tender sex in the expressions of grief. And it is no diminution to any to be much in tears for the sins of sinners and the sufferings of saints; our Lord Jesus was so; for, when he came near, he beheld this same city and wept over it, which the daughters of Jerusalem did not. (2.) She is overwhelmed with fears, not only grieves for what is, but fears worse, and gives up all for gone (v. 54): "Then I said, I am cut off, ruined, and see no hope of recovery; I am as one dead." Note, Those that are cast down are commonly tempted to think themselves cast off, Ps. xxxi. 22; Jon. ii. 4.

5. In the midst of these sad complaints here is one word of comfort, by which it appears that their case was not altogether so bad as they made it, v. 50. We continue thus weeping till the Lord look down and behold from heaven. This intimates, (1.) That they were satisfied that God's gracious regard to them in their miseries would be an effectual redress of all their grievances. "If God, who now covers himself with a cloud, as if he took no notice of our troubles (Job xxii. 13), would but shine forth, all would be well; if he look upon us, we shall be saved," Ps. lxxx. 19; Dan. ix. 17. Bad as the case is, one favourable look from heaven will set all to rights. (2.) That they had hopes that he would at length look graciously upon them and relieve them; nay, they take it for granted that he will: "Though he contend long, he will not contend for ever, thou we deserve that he should." (3.) That while they continued weeping they continued waiting, and neither did nor would expect relief and succour from any hand but his; nothing shall comfort them but his gracious returns, nor shall any thing wipe tears from their eyes till he look down. Their eyes, which now run down with water, shall still wait upon the Lord their God until he have mercy upon them, Ps. cxxiii. 2.

God's Goodness Acknowledged; An Appeal to God. (b. c. 588.)

55 I called upon thy name, O Lord , out of the low dungeon. 56 Thou hast heard my voice: hide not thine ear at my breathing, at my cry. 57 Thou drewest near in the day that I called upon thee: thou saidst, Fear not. 58 O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life. 59 O Lord , thou hast seen my wrong: judge thou my cause. 60 Thou hast seen all their vengeance and all their imaginations against me. 61 Thou hast heard their reproach, O Lord , and all their imaginations against me; 62 The lips of those that rose up against me, and their device against me all the day. 63 Behold their sitting down, and their rising up; I am their music. 64 Render unto them a recompence, O Lord , according to the work of their hands. 65 Give them sorrow of heart, thy curse unto them. 66 Persecute and destroy them in anger from under the heavens of the Lord .

We may observe throughout this chapter a struggle in the prophet's breast between sense and faith, fear and hope; he complains and then comforts himself, yet drops his comforts and returns again to his complaints, as Ps. xlii. But, as there, so here, faith gets the last word and comes off a conqueror; for in these verses he concludes with some comfort. And here are two things with which he comforts himself:—

I. His experience of God's goodness even in his affliction. This may refer to the prophet's personal experience, with which he encourages himself in reference to the public troubles. He that has seasonably succoured particular saints will not fail the church in general. Or it may include the remnant of good people that were among the Jews, who had found that it was not in vain to wait upon God. In three things the prophet and his pious friends had found God good to them:—1. He had heard their prayers; though they had been ready to fear that the cloud of wrath was such as their prayers could not pass through (v. 44), yet upon second thoughts, or at least upon further trial, they find it otherwise, and that God had not said unto them, Seek you me in vain. When they were in the low dungeon, as free among the dead, they called upon God's name (v. 55); their weeping did not hinder praying. Note, Though we are cast into ever so low a dungeon, we may thence find a way of access to God in the highest heavens. Out of the depths have I cried unto thee (Ps. cxxx. 1), as Jonah out of the whale's belly. And could God hear them out of the low dungeon, and would he? Yes, he did: Thou hast heard my voice; and some read the following words as carrying on the same thankful acknowledgment: Thou didst not hide thy ear at my breathing, at my cry; and the original will bear that reading. We read it as a petition for further audience: Hide not thy ear. God's having heard our voice when we cried to him, even out of the low dungeon, is an encouragement for us to hope that he will not at any time hide his ear. Observe how he calls prayer his breathing; for in prayer we breathe towards God, we breathe after him. Though we be but weak in prayer, cannot cry aloud, but only breathe in groanings that cannot be uttered, yet we shall not be neglected if we be sincere. Prayer is the breath of the new man, sucking in the air of mercy in petitions and returning it in praises; it is both the evidence and the maintenance of the spiritual life. Some read it, at my gasping. "When I lay gasping for life, and ready to expire, and thought i was breathing my last, then thou tookest cognizance of my distressed case." 2. He had silenced their fears and quieted their spirits (v. 57): "Thou drewest near in the day that I called upon thee; thou didst graciously assure me of thy presence with me, and give me to see thee nigh unto me, whereas I had thought thee to be at a distance from me." Note, When we draw nigh to God in a way of duty we may by faith see him drawing nigh to us in a way of mercy. But this was not all: Thou saidst, Fear not. This was the language of God's prophets preaching to them not to fear (Isa. xli. 10, 13, 14), of his providence preventing those things which they were afraid of, and of his grace quieting their minds, and making them easy, by the witness of his Spirit with their spirits that they were his people still, though in distress, and therefore ought not to fear. 3. He had already begun to appear for them (v. 58): "O Lord! thou hast pleaded the causes of my soul" (that is, as it follows), "thou hast redeemed my life, hast rescued that out of the hands of those who would have taken it away, hast saved that when it was ready to be swallowed up, hast given me that for a prey." And this is an encouragement to them to hope that he would yet further appear for them: "Thou hast delivered my soul from death, and therefore wilt deliver my feet from falling; thou hast pleaded the causes of my life, and therefore wilt plead my other causes."

II. He comforts himself with an appeal to God's justice, and (in order to the sentence of that) to his omniscience.

1. He appeals to God's knowledge of the matter of fact, how very spiteful and malicious his enemies were (v. 59): "O Lord! thou hast seen my wrong, that I have done no wrong at all, but suffer a great deal." He that knows all things knew, (1.) The malice they had against him: "Thou hast seen all their vengeance, how they desire to do me a mischief, as if it were by way of reprisal for some great injury I had done them." Note, We should consider, to our terror and caution, that God knows all the revengeful thoughts we have in our minds against others, and therefore we should not allow of those thoughts nor harbour them, and that he knows all the revengeful thoughts others have causelessly in their minds against us, and therefore we should not be afraid of them, but leave it to him to protect us from them. (2.) The designs and projects they had laid to do him a mischief: Thou hast seen all their imaginations against me (v. 60), and again, "Thou hast heard all their imaginations against me (v. 61), both the desire and the device they have to ruin me; whether it show itself in word or deed, it is known to thee; nay, though the products of it are not to be seen nor heard, yet their device against me all the day is perceived and understood by him to whom all things are naked and open." Note, The most secret contrivances of the church's enemies are perfectly known to the church's God, from whom they can hide nothing. (3.) The contempt and calumny wherewith they loaded him, all that they spoke slightly of him, and all that they spoke reproachfully: "Thou hast heard their reproach (v. 61), all the bad characters they give me, laying to my charge things that I know not, all the methods they use to make me odious and contemptible, even the lips of those that rose up against me (v. 62), the contumelious language they use whenever they speak of me, and that at their sitting down and rising up, when they lie down at night and get up in the morning, when they sit down to their meat and with their company, and when they rise from both, still I am their music; they make themselves and one another merry with my miseries, as the Philistines made sport with Samson." Jerusalem was the tabret they played upon. Perhaps they had some tune or play, some opera or interlude, that was called the destruction of Jerusalem, which, though in the nature of a tragedy, was very entertaining to those who wished ill to the holy city. Note, God will one day call sinners to account for all the hard speeches which they have spoken against him and his people, Jude 15.

2. He appeals to God's judgment upon this fact: "Lord, thou hast seen my wrong; there is no need of any evidence to prove it, nor any prosecutor to enforce and aggravate it; thou seest it in its true colours; and now I leave it with thee. Judge thou my cause, v. 59. Let them be dealt with," (1.) "As they deserve (v. 64): Render to them a recompence according to the work of their hands. Let them be dealt with as they have dealt with us; let thy hand be against them as their hand has been against us. They have created us a great deal of vexation; now, Lord, give them sorrow of heart (v. 65), perplexity of heart" (so some read it); "let them be surrounded with threatening mischiefs on all sides, and not be able to see their way out. Give them despondence of heart" (so others read it); "let them be driven to despair, and give themselves up for gone." God can entangle the head that thinks itself clearest, and sink the heart that thinks itself stoutest. (2.) "Let them be dealt with according to the threatenings: Thy curse unto them; that is, let thy curse come upon them, all the evils that are pronounced in thy word against the enemies of thy people, v. 65. They have loaded us with curses; as they loved cursing, so let it come unto them, thy curse which will make them truly miserable. Theirs is causeless, and therefore fruitless, it shall not come; but thine is just, and shall take effect. Those whom thou cursest are cursed indeed. Let the curse be executed, v. 66. Persecute and destroy them in anger, as they persecute and destroy us in their anger. Destroy them from under the heavens of the Lord; let them have no benefit of the light and influence of the heavens. Destroy them in such a manner that all who see it may say, It is a destruction from the Almighty, who sits in the heavens and laughs at them (Ps. ii. 4), and may own that the heavens do rule," Dan. iv. 26. What is said of the idols is here said of their worshippers (who in this also shall be like unto them), They shall perish from under these heavens, Jer. x. 11. They shall be not only excluded from the happiness of the invisible heavens, but cut off from the comfort even of these visible ones, which are the heavens of the Lord (Ps. cxv. 16) and which those therefore are unworthy to be taken under the protection of who rebel against him.

CHAP. III.

Ver. 1. I Am the man] Here Jeremiah in the name and place of all the Jewiſh people, ſetteth forth his ſufferings very paſſionately, and elegantly: [non-Latin text not transcribed], ſaith Syneſius, for nothing is more Rhetorical then a man in miſery: See on chap. 1.12.

Oecol. By the rod of his wrath] i. e. Of Gods wrath, whom yet he nameth not prae magnitudine affectus, but referreth to him all his ſufferings, and alludeth here, ſay ſome, to that rod, Jer. 1.11.

Ver. 2. He hath led me and brought me into darkneſſe] Perſtat ſemper in Metaphora paſtoriti[illegible: 1 letter], ſay ſome, who by rod in the foregoing verſe underſtand Gods ſhepherds wand, wherewith, when he is diſpleaſed, he driveth his unruly ſheep into dark and dangerous places: See Pſal. 23.3.4. Mic. 7.9.

Hinc inde continenter verberat. Jun.Ver. 3. Surely againſt me is he turned] Metaphora a colaphizantibus, a Metaphor from buffetters who double their blows; beating their adverſaries on both ſides, as the ſmith doth his red-hot iron upon the anvil, till he hath ſhaped it.

Ver. 4. My fleſh and my skin hath he made old] Withered it and wanzed it, ſo that I am not like my ſelf: facta videbor anus, as ſhe ſaid: See Pſal. 32.3.

He hath broken my bones] Decayed and impaired, and that with greateſt torment, as befalleth when bones are broken.

Ver. 5. He hath builded againſt me] Bulwarkes and batteries.

And compaſſed me with gall and travel] Or, with venom and vexation: See Jer. 8.14. In theſe and the like hyperbolical expreſſions we muſt note, that words are too weak to utter the greatneſs of the Saints grief, when they lye under the ſenſe of Gods wrath, and heavy diſpleaſure.

Ver. 6. He hath ſet me in dark places] Dungeons haply which are a kind of graves, and where poor priſoners lye as forgotten. The Perſians called their priſons [non-Latin text not transcribed] oblivions: And Ezekiel ſaith that Babylon was to the Jews as a grave, where they lay for dead, till thoſe dead bones lived again, chap. 37.

As they that be dead of old] Free among the dead, and forgotten. It may be ſaid of a Saint in ſome caſes, that Vivit, & eſt vitae neſcius ipſe ſua.

Ver. 7. He hath hedgd me about] Surrounded me with troubles, brought me into ſtraits inextricable, and importable.

Ver. 8. Alſo when I cry and ſhout] As poor Priſoners uſe to do, for relief and releaſe.

He ſhutteth out my prayer] Or ſhutteth his eare to my prayer. This was very grievous to any good heart: more then it could be to Tully, a ſtranger to the true God, who yet bewaileth the matter to his brother in theſe words, I would pray to the gods for thoſe things; but that, alaſſe, they have given over to hear my prayers.

Ver. 9. He hath encloſed my wayes with hewn ſtone] i. e. Moſt ſtrongly and cloſely, ſo that none can come at me.

He hath made all my paths crooked] So that all things go croſs with me: and although they were never ſo well deviſed, yet ſtill they ſort out unto the worſt.

Ver. 10. He was unto me as a Bear lying in wait] So that if I do but offer to ſtir, or ſeek to make eſcape, I am in danger to be devoured.

And as a Lion in ſecret places] God hath many waies and means to bemeet with ſinners. He can ſtop them in their courſe, as he did Balaam, Jonas, others.

Ver. 11. He hath turned aſide my wayes] As ver. 9.

And pulled me in pieces] As a Bear or Lion doth the ſilly ſheep, that falleth into their paws. Carnali quadam intemperie haec effuſa ſunt. The Vulgar hath it,Confregit me. He hath broken me in pieces, ſc. Attempting to leap over his hedge, ver. 7. his ſtone-wall, ver. 9. In the year 1590 Nicolas Friſchlin that famous Poet, Oratour,Alſted. Chron. 480. and Philoſopher, attempting to eſcape out of priſon, was ſo broken, à capite ad talos, à cute ad oſſa.

Ver. 12. He hath bent his bow] Chap. 2.4.

And ſet me as a mark] Which he is ſure to hit. The Benjamites, Judg. 20. the Parthians, Alcon the Cretian, Domitian the Emperour were excellent archers: but Non ſemper feriet quodcunque minabitur arcus. Gods arrow never miſſeth the mark.

Ver. 13. He hath cauſed the arrows of his quiver to enter into my reines] Heb. the ſons of his quiver, by an Hebraiſm:Renes ſunt ſedes libidinis. So Horace hath — pharetram gravidam ſagittis. Lib. 2. od. 21.

Job hath many like complaints, chap. 7.20. & 8.4. & 16.12, 13. See there.

Ver. 14. I was a deriſion to all my people] Or, to all peoples. Our Saviour ſuffered all this, and much more, for us.

And their ſong all the day] Or their lute or k[illegible: 1 letter]t; whom they plaid on at pleaſure, and deſired no better ſport.

Ver. 15. He hath filled me with bitterneſſe] Heb. bitterneſſes: alluding as ſome think, to that jus ſeu embamma in quo intingebant agnum Paſchalem, ſawce of bitter herbs wherewith they did eat the Paſſeover (the juyce of them expreſſed:) to minde them of the bitter afflicions which they ſuffered in Egypt.

He hath made me drunk with wormwood] Or Henbane, or Wolfe-bane rather, ſucco cicutae.

Ver. 16. He hath alſo broken my teeth with gravel-ſtones] i e. With gritty bread:Comminuit ſcrupis dentes meos. See Prov. 20.17.

He hath covered me with aſhes] The Greek and Latin have it, He hath fed me with aſhes, which was worſe then that bread made moſt of ſaw-duſt, wherewith they fed the Martyrs in the Marian times.

Ver. 17. And thou haſt removed my ſoul far off from peace] Proſperity and I are twain; we are utterly unacquainted.

Ver. 18. And I ſaid] But not ſo wiſely. I was even almoſt tumbling into the pit of deſperation: I was ſtradling over it, as it were, but God preſerved me.

My ſtrength and my hope is periſhed] My ſtrength to bear theſe miſeries, and my hope to be ever freed of them.

Ver. 19. Remembering mine affliction and my miſery; the worm-wood and the gall] i. e. The bitterneſſe that was in it, but of mine own commingling. Impatiens quiſque bis affligitur, Impatience redoubleth an affliction.

Ver. 20. My ſoul hath them ſtill in remembrance] But it is not good to plod overmuch in this caſe. Such bitter pils ſhould be ſwallowed whole, and not chewed upon, unleſſe it be for our further humiliation.

Ver. 21. This I recall to my mind] This? what? Gods infinite mercies, that Cape of good hope: See ver. 22. So Pſal. 119.56. This I had; that is, this comfort, or this ability to keep thy precepts.

Ver. 22. It is of the Lords mercy that we are not conſumed] That we are yet on this ſide hell. This ſentence was much in the mouth of that famous Maria Aegyptiaca: and ſhould be much in all our minds and mouthes, for a lenitive!

Exareſcunt torrentes, metalla exhauriuntur, ſlumina deſiciunt, prataitem cum fructibus, &c. Becauſe his compaſſions fail not] Or are not ſpent, waſted: but, as the oile in the cruſe, as the ſpring ever runneth, the Sun ever ſhineth, &c. This ſhould ever ſhine in our hearts, as the Sun doth in the firmament.

Ver. 23. They are new every morning] Yea every moment. We have continual experiments.

Great is thy faithfulneſſe] Gods mercy moved him to promiſe: his Truth to perform. See 2 Sam. 7.18, 21. with the Notes.

Ver. 24. The Lord is my portion] And that's enough for me, ſhould I never have more. See Notes on Pſal. 16. That which giveth content in any portion, is, 1. The favour and preſence of God. 2. That it is from the hand of a Father. 3. That it comes to us in the Covenant of Grace. 4. That it is the purchaſe of Chriſt's blood. 5. That it is an anſwer of prayers, and a bleſſing from above on honeſt indeavours, &c. Vide autem, pie Lector, ſaith an Expoſitour, See here, good Reader, how this Prophetical Lamentation beginneth to be a guide to godlineſſe. For it doth not, after the manner of ſilly women, throw out empty words without wiſdom: but teacheth all along, either overtly or covertly, that all things here below,Pe[illegible: 1 letter]d F[illegible: 1 letter]gueir. how highly ſoever eſteemed, are vanity and ſoon loſt: but the grace of God is ſolid and ſtable. — Chriſtum tollere nemo poteſt. Chriſt is a portion unlooſable,Deicola Abbas. as One once anſwered to thoſe that asked him, why he was ſtill merry and chearful?

Emphatice loquitur. Said my Soul] Not my mouth only: but I ſpeak it from my very heart, which rejoyceth in God my portion more then the many do in the increaſe of their corn and wine, Pſal. 4.7.

Therfore will I hope in him] Expectabo ut teneam per ſpeciem, quem teneo per ſpem.

Ver. 25. The Lord is good unto them that wait for him] Which few can skil of, and I have ſomewhat to do to hit on,Et hoc apertam er[illegible: 1 letter] ditionem continet. Flgu. but would not now have miſſed of for all the world.

To the ſoul that ſeeketh him] Not giving over till he findeth him.

Ver. 26. It is good that a man ſhould both hope and quietly wait, Heb. be ſilent: not with a Pythargorical or monaſtical ſilence, ut non liceat lequi locis & horis certis, but with an humble ſubmiſſion to Gods holy will, a patient and peaceable behaviour under his hand; waiting for a good uſe thereof, and a gracious iſſue in the beſt time: To frame the heart whereunto, Aurea his ſubnectitur ſententia.

Ver. 27. It is good for a man that he bear the yoke from his youth] The yoke of Gods law,Quo ſemel iſte imbuta recens ſervabit odorem Teſta diu. Hor. and the diſcipline of afflictions: it is good to be betime in Gods nurturing-houſe, and remain a good while there, that he be trained up in the School of afflictions, that he be a well-beaten Souldier to the Croſſe. The deſcription of ſuch a one followeth.

Ver. 28. He ſitteth alone] Seſſio ſolitaria, as being much in meditation, according to that counſel of the Preacher. In the day of adverſity conſider.

And keepeth ſilence] When Gods hand is upon his back, his hand is upon his mouth: See on ver. 26.

Becauſe he hath born it upon him] Or, When he hath taken it upon him, taken up his croſſe, as being active in ſuffering.

Ver. 29. He putteth his mouth in the duſt] He lyeth low at Gods [illegible: 1 letter]eet: putting himſelf into the hands of Juſtice, yet in hope of mercy. See 1 Cor. 14 25.

If ſo be there may be [illegible: 2 letters]pe] Heb. Peradventure there is hope, q. d. doubtleſſe there is: however, I will try, ſith I have loſt many a worſe labour.

Ver. 30. He giveth his cheek to him that ſmiteth him] Humility (the product of affliction ſanctified) is ſtill at her leſſon, or rather practiſing what ſhe hath learned. David having ſuffered by Abſolom, can well enough bear with Shimei's tongue ſmitings: and the Apoſtles, after they had been in priſon, departed from the Council rejoycing that they were ſo far graced as to be diſgraced for the name of Jeſus, Acts 5.41.

He is filled full of reproach] He can bravely bear all contumelies and contempts for his conſcience, taking them as crowns and confirmations of his conformity to Chriſt.

Ver. 31. For the Lord will not caſt off for ever] No, nor at all: however he may ſeem to ſome ſo to do. Non deſerit etiamſi deſerat, ſaith a Father: He doth not put his poople far from him, as the word here ſignifieth.

Ver. 32. For though he cauſe grief] As ſometimes he doth in very faithfulneſſe, and that he may be true to his peoples ſouls.

Yet he will have compaſſion] He will repent and return and leave a bleſſing behind him: that's certain, Joel 2.14.

Ver. 33. For he doth not afflict willingly] Heb. From the heart; Non niſi coactus, Non eſt Deo volupe, proprium, aut per ſe intentum▪ Paenas dat dum paenas exigit, Sen. de Auguſto. Juſtu etiam ſupplietis illac[illegible: 1 letter]ymavit & inge[illegible: 1 letter]uit. De Veſpaſ. Sueton. as that Emperour ſaid, when he ſealed a writ for execution of a condemned perſon: I would not do it but upon neceſſity. It goeth as much againſt the heart with God, as it can do againſt the hair with us: Ille dolet quoties cogitur eſſe ferox.

Ver. 34. To cruſh under his feet all the priſoners of the earth] i. e. All thoſe that are in miſery, to lay more load upon them, and ſo to cruſh them to pieces, yea to grind them to powder. This he could as eaſily do as bid it be done: but he takes no ſuch delight in ſeverity and harſhneſſe.

Ver. 35. To turn aſide the right of a man] To wreſt his right by falſe witneſſe and corrupt means, as wicked men uſe to do before the face of the moſt High, or of a Superiour under colour of law: God liketh none of all this, though eftſoones for excellent ends he ſuffereth it ſo to be, and ordereth it when ſo it is.

Ver. 36. To ſubvert a man in his cauſe] By legerdemain to tilt the ballance of Juſtice on t'one ſide.

The Lord approveth not] Heb ſeeth not. Non videt, i. e. non ei viſum eſt, it ſeemeth not good unto him he liketh it not.

Ver. 37. Who is he] Tam imprudens & imperitus? Can any one be ſo ſimple as to think that the enemy could do ought againſt us, but by the divine permiſſion and appointment? God, as he made all by his power, ſo he manageth all by his Providence. This, the Egyptians hieroglyphically ſet forth by painting God, 1. As blowing an egge out of his mouth, that is, as making the round world by his Word. 2. As compaſſing about that Orb with a girdle, that is, keeping all together, and governing all by his Providence.

Ver. 38. Out of the mouth of the moſt High proceedeth not evil and good?] i. e. Proſperity and adverſity? q. d. Who doubteth of that? Amos 3.5. Iſa. 45.7. Talk not then of [illegible: 1 letter]ate and blind Fortune.

Ver. 39. Wherefore d[illegible: 1 letter]th a living m[illegible: 1 letter]n complain?] Mourn immoderately, or murmure cauſeleſly? If he mourn let him mourn for his ſin, as the cauſe of his ſuffering, let him revenge upon that. If he be tempted to murmure, let him remember that he is yet alive, and that's more then his part cometh to, ſith it is the Lords mercy that he is not conſumed, and ſent packing hence to hell. Life in any ſence is a ſweet mercy: even that which to the afflicted may ſeem a lifeleſſe life, as Prov. 15.15. Let this patient us, that we are yet alive.

A man for the puniſhment of his ſine?] Heb. man for his ſin? for ſin doth as naturally draw and ſuck puniſhments to it, as the Laod-ſtone doth Iron, or Turpentine fire: wherefore alſo the ſame word in Hebrew ſignifieth both.

Ver. 40. Let us ſearch and try our wayes] i. e. Make accurate enquiry into them: ſo ſhall we ſoon find out ſelves to be a whole new-found world of wickedneſs. Search we therefore, and do it throughly: Many either ſearch not at all ([illegible: 1 letter]hey cannot endure theſe domeſtical Audits: its death to them to reflect and recognize what they have done) or as though they deſired not to find: they ſearch, as men do for their bad mony: they know they have it, but they would gladly have it paſſe for currant among the reſt. Heathens will riſe up in judgement againſt ſuch: for they preſcibed and practiſed ſelf-examination; Pythagoras once a day; Non prius in dulcem declines lumina ſomnum, Quam prius exactae reputaveris acta diei, &c. Phocyllides thrice a day, if Stobaeus may be believed.

Serm. And turn again to the Lord] Let ſelf-examination end in reformation: elſe ſin will be thereby but imboldened and ſtrengthened, as idle vagrants and lawleſſe ſubjects are, if queſtioned only, and not puniſhed and reſtrained. Of turning again to the Lord. See the Notes on Zach. 1.2.

Ver. 41. Let us lift up our hearts with our hands] Holy hearts, pure hands. Inſtead of wrangling with God, as ver. 39. let us wraſtle with him in prayer: this is the only way to get off with comfort. Nazianzen ſaith, that the beſt work we can put our hands unto is, in coelos eas extendere, ad preceſque expandere, to lift them up to God in prayer. But then it muſt be with a true heart, Heb. 10.22. See Job 11, 13. with the Notes.

Ver. 42. We have tranſgreſſed and have rebelled] We have committed evil, and omited good, and failed in the manner, and are therefore juſtly puniſhed. Let God hear ſuch words fall from our mouths, ſet a work by our hearts, and then we may have any thing.

Ver. 43. Thou haſt covered with anger] Overwhelmed us with thy Judgements. None out of hell have ever ſuffered more then the Saints: they have felt the ſad effects of diſpleaſed Love.

Ver. 44. Thou haſt covered thy ſelf with a cloud] Hid thy face from us; and ſecreted thy ſelf as a Judge doth (when he hath paſſed ſentence upon a malefactour) that he may not be ſolicited to reverſe it.

That our prayers ſhould not paſſe through] The veil of the Temple was of no debarring matter but thin and pervious, that the incenſe might eaſily paſſe thorough it into the Holy of Holies: but now it was otherwiſe; God had ſet a barre betwixt him and his people.

Ver. 45. Thou haſt made us as the off-ſcouring] Eradicationem ſaith the Vulgar: raſuram potius, not the rooting out, but the ſcrapings off. As the Jews did rather extrinſecus radere peccata quam intrinſecus eradicare, Bern. Exverras, Scobes & ramenta. Excreamenta & excrementa. ſhave off their ſinnes outwardly then root them out from within: ſo God made them as deſpicable as the parings of a pavement, or of a leprous houſe.

And refuſe] See 1 Cor. 4.13. with the Notes.

Ver. 46. All our enemies have opened their mouths againſt us] i. e. Reviled and derided us: See chap. 2.16.

Ver. 47. Fear and a ſnare is come upon us] Heb. a pit: Great terrour, and no way to eſcape. See Iſa. 24.17, 18.

Ver. 48. Mine eye runneth down] Heb. mine eye deſcendeth, i. e. Falleth as it were wholly away. See chap. 1.16. & 2.18.

Ver. 49. Mine eye trickleth down and ceaſeth not] Put fire under the ſtill, and water droppeth from roſes. Fiery afflictions cauſe drops of repentance: and Repentance, like the Philoſophers ſtone, maketh golden afflictions, 1 Pet. 1.7.

Ver. 50. Till the Lord look down] Let God but ſee the Rainbow of ſound Repentance in our hearts, and he will ſoon ſhine forth, and cauſe it to clear up.

Ver. 51. Mine eye effecteth my heart] Iiſdem quibus videmus oculis flemus, we ſee and weep with the ſame eyes. Lib. 2. cap. 32. But Pliny wondereth where that humour is at other times, that floweth out of the eyes ſo readily and plentifully in caſe of grief.

Becauſe of all the daughters of my City] Or, more then all the daughters, &c. more then the moſt paſſionate women uſe to weep,Prae omnibus filiabus. when they are moſt grieved.

Ver. 52. Mine enemies chaſed me ſore] In moſt eager and extream manner, with utmoſt cruelty and craft.

As a Bird] Beaten from buſh to buſh.

Without cauſe] Jeremy and the godly party might ſay ſo: but not Zedekiah and other perfidious ones.

Ver. 53. They have cut off my life in the dungeon] Where I lead a lifeleſſe life, ſuch as did Roger Biſhop of Salisbury in King Stephens time, who ſuſtained ſuch miſeries in priſon, ut vivere noluerit, mori neſcierit, that live he would not, and yet dye he could not.

And caſt a ſtone upon me] As they did upon the mouths of dens, dungeons or ſepulchers, to make ſure work. The Chaldee hath it, they ſtoned me.

Ver. 54. Waters flowed over mine head] Many and great miſeries have overwhelmed and oppreſſed me, both in body and ſoul. Theſe are frequently compared to waters.

Then I ſaid, I am cut off] ſc. From the land of the living, but God was better to me then my hopes.

Ver. 55. I called upon thy name, O Lord, out of the low dungeon] See Pſal, 130.1. Jon. 2.1. with the Notes.

Ver. 56. Thou haſt heard my voyce] Seem a mans caſe never ſo deſperate, if he can but find a praying heart, God will find a pittying heart. Prayer is the beſt lever at a dead lift.

Hide not thine ear at my breathing] As breathing is a proof of animal life; ſo is prayer, though never ſo weak, of ſpiritual. If therefore you cannot ſpeak, weep (fletu ſaepe agitur non affatu, teares alſo have a voyce, Pſal. 39.12.) if you cannot weep, ſigh, (a ſtorm of ſighs may do as much as a ſhowe of teares) if you cannot ſigh, yet breath, as here: God feels breath; and happy is he that can ſay, In te ſpero & reſpiro, In thee I hope Lord: and after thee I breath or pant.

Ver. 57. Thou dreweſt near] This thou haſt done, and this I hope thou yet wilt do, Experience breedeth confidence.

Ver. 58. O Lord thou haſt pleaded the cauſes of my ſoul] whereof thoſe Babylonians were no juſt Judges.

Thou haſt redeemed my life] It is the life, nay the ſoul of the Saints, that the wicked hunt after, though they do not alwayes profeſſe ſo to do.

Ver. 59. O Lord, thou haſt ſeen my wrong] Thou haſt ſeen it and art ſenſible of it: that's my comfort; for [non-Latin text not transcribed].

Judge thou my cauſe] As Pſal. 43.1. See there.

Ver. 60. Thou haſt ſeen all their vengeance] See on ver. 59. The Saints fare the better for their enemies ſpite and cruelty: and they may very well plead and preſent it to God in prayer.

Ver. 61. Thou haſt heard their reproach] Their ſpiteful ſpeeches, and taunting termes have come into thine eares.

And all their imaginations] Heb. Their contrivements. As the eyes of the Lord are upon the righteous, and his eares are open to their prayers, Pſal. 34.15. ſo he both ſeeth the ill carriage, and heareth the ill language of graceleſſe perſons againſt the godly.

Ver. 62. The lips of thoſe that roſe up] See on ver. 61.

Ver. 63. Behold, their ſitting down and their riſing up] Or, at their both ſitting down (to meat) and at their riſing up (from meat) I am their muſick-maker, their table talk, and the matter of their mirth: they make ſport with us, as the Philiſtines did with Sampſon. David complaineth of the like evil-dealing, Pſal. 35.15, 16, 17.

Ver. 64. Render unto them a recompenſe] Call them to an account: and requite them. Let their muſick be marred, and the meale once ended, ſend them in a reckoning.

Ver. 65. Give them ſorrow of heart] In place of their mad mirth and ſinful muſick: turn their Pſalm (as the vulgar rendreth the word Muſick in the foregoing verſe) into a black Sant[illegible: 2 letters], as they call it, ferale carmen, a doleful ditty. Dabis eis ſcutum cordis, ſaith the Vulgar. And indeed the word rendred ſorrow ſignifieth a ſheild or cover. A lapide Mr. Burroughs Hoſ. Operculum cordis, vel apoſtema cordis. It noteth, ſaith one, the Gardiaca paſſio, whereby the heart is ſo oppreſt, and there is ſuch a ſtopping, that it is as it were covered ſicut ſcuto, as with a ſhield; there is a lid as it were, put over the heart, to keep off the moſt refreſhing cordials, and ſo the heart is ſuffocated with ſorrow. It is as if he ſhould ſay, put them into ſuch a condition, that no creature may yeild them the leaſt refreſhment. Spira was in this condition.

Thy curſe upon them] All the curſes written and unwritten in thy book. This is not more a prayer then a prophecy. How effectual Chriſts curſe is, may be ſeen in the withered fig-tree in the Goſpel, preſently dryed up by the roots.

Ver. 66. Perſecute and deſtroy them in anger] Sith they are thine and our implacable and irreformable enemies: be thou, Lord, implacably bent againſt them, to their utter deſtruction: and ſith they think us not worthy to breath in the common aire (whom thou haſt made heires of the world together with faithful Abraham our Progenitour) deſtroy them from under theſe heavens of thine, in the compaſs and cope whereof thou raigneſt and ruleſt all.

From under the heavens of the Lord] Do thou, O Chriſt (to whom the Father hath committed all judgment) root them out from under the heavens of thy heavenly Father. Thus ſome Paraphraſe the words: and obſerve therehence the myſtery of the Trinity: like as they do from Gen. 19.24.