Lamentations · Chapter 3

V. 1. 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.

Verse 1. I am the man that hath seen affliction] Either the prophet speaks here of himself, or he is personating his miserable countrymen. This and other passages in this poem have been applied to Jesus Christ’s passion; but, in my opinion, without any foundation.

Verses 1, 2. I am the man that hath seen affliction — I myself have suffered affliction in this time of public calamity. He speaks, probably, with a particular regard to the ill treatment he had met with in the discharge of his prophetical office. Some indeed suppose that he speaks in this and the subsequent verses, to verse 21, in the character of the people, but so many passages manifestly refer to his own personal troubles, that such an interpretation seems very improbable. He hath brought me into darkness, but not into light — Light is often used in Scripture for happiness or comfort, and darkness for affliction and misery. The prophet’s meaning is, that God had been pleased to exercise him with calamity. Perhaps he refers especially to his being put into the dungeon and the stocks, and to the state of darkness and distress which his mind was in during these trials.

Verse 1. I am the man that hath seen affliction. God had made him the first of prophets to Israel, and the adjacent nations; by consequence, as a shepherd, he had charge of the sheep. In him therefore the phrases are proper, My children—my virgins are gone into captivity. The strokes of his burning wrath have often been repeated, and Psalm 102. contains similar sentiments. Sanctius notes here, that Jeremiah was a type of Christ, which many of the fathers had noted before. But our unitarian philosophy cautions us against this imbecility, that Jeremiah in all his book never once refers to Christ. Why should he? If “Jesus,” as Dr. Priestley says, “was the legitimate son of Joseph and Mary,” such a Jesus could do nothing for him, neither for us. See Henry Scougal’s sermon on Lamentations 1:12; and the notes on Jeremiah 23:6. 31:22.

PERSONAL LAMENTATION FOR GRIEVOUS SUFFERINGS, 1-18.

1. I am the man — Jeremiah speaks out of his personal experience, and thus individualizes the common misery. What he writes was literally and exactly true of himself; but it was also a type and a specimen of what was true in the case of many others. But he writes not so much as the representative of the people in general as of those devout and faithful ones who continued to be held together by the bond of a common faith as well as by the pressure of a common misery.

Verse 2. He hath-brought me into darkness] In the sacred writings, darkness is often taken for calamity; light, for prosperity.

Verses 1, 2. I am the man that hath seen affliction — I myself have suffered affliction in this time of public calamity. He speaks, probably, with a particular regard to the ill treatment he had met with in the discharge of his prophetical office. Some indeed suppose that he speaks in this and the subsequent verses, to verse 21, in the character of the people, but so many passages manifestly refer to his own personal troubles, that such an interpretation seems very improbable. He hath brought me into darkness, but not into light — Light is often used in Scripture for happiness or comfort, and darkness for affliction and misery. The prophet’s meaning is, that God had been pleased to exercise him with calamity. Perhaps he refers especially to his being put into the dungeon and the stocks, and to the state of darkness and distress which his mind was in during these trials.

2. Darkness — Calamity. Light — Prosperity.

Verses 3-7. Surely against me is he turned — The course of his providence toward me is quite altered. He was formerly kind and gracious, but now exercises an afflicting hand against me, and that not occasionally, or for a short time, but continually, all the day. The phrase, He turneth his hand against me, is equivalent to that which occurs Isaiah 1:25, I will turn thy hand upon thee, where see the note. My flesh, &c., hath he made old — Hebrew, hlb, hath wasted, caused to decay. See notes on Job 16:8; Psalm 31:10, and 32:3. He hath broken my bones — The anguish I feel in my mind is as painful to me as if all my bones were broken. He hath builded against me — He hath blocked me up in a strait place; he has so enclosed me with calamities that there is no escaping them; and compassed me with gall, &c. — Hath filled me with grief and anguish of mind, which is no less bitter than gall to the mouth. He hath set me in dark places, &c. — He hath confined me to a dungeon where no light enters; and I am secluded from human society, as if I were out of the world. He probably refers to the pit of the prison into which he was cast by the command of Zedekiah. He hath hedged me about — See verse 5, and the margin. He hath made my chain heavy — He hath made my bondage, or my imprisonment, grievous.

3. Surely against me — This verse is idiomatic and intense. Surely against me hath he turned his hand again and again all the day long. “His hand is the smiting of God.” (Keil.)

V. 4. Made old-All my beauty is gone, and all my strength.

Verses 3-7. Surely against me is he turned — The course of his providence toward me is quite altered. He was formerly kind and gracious, but now exercises an afflicting hand against me, and that not occasionally, or for a short time, but continually, all the day. The phrase, He turneth his hand against me, is equivalent to that which occurs Isaiah 1:25, I will turn thy hand upon thee, where see the note. My flesh, &c., hath he made old — Hebrew, hlb, hath wasted, caused to decay. See notes on Job 16:8; Psalm 31:10, and 32:3. He hath broken my bones — The anguish I feel in my mind is as painful to me as if all my bones were broken. He hath builded against me — He hath blocked me up in a strait place; he has so enclosed me with calamities that there is no escaping them; and compassed me with gall, &c. — Hath filled me with grief and anguish of mind, which is no less bitter than gall to the mouth. He hath set me in dark places, &c. — He hath confined me to a dungeon where no light enters; and I am secluded from human society, as if I were out of the world. He probably refers to the pit of the prison into which he was cast by the command of Zedekiah. He hath hedged me about — See verse 5, and the margin. He hath made my chain heavy — He hath made my bondage, or my imprisonment, grievous.

4 Flesh and… skin… made old — The verb means to wear out by rubbing. Flesh, skin, and bones make up the whole body; the softer and the firmer parts.

V. 5. Builded-He hath built forts and batteries against my walls and houses.

Verse 5. He hath builded against me] Perhaps there is a reference here to the mounds and ramparts raised by the Chaldeans in order to take the city.

Verses 3-7. Surely against me is he turned — The course of his providence toward me is quite altered. He was formerly kind and gracious, but now exercises an afflicting hand against me, and that not occasionally, or for a short time, but continually, all the day. The phrase, He turneth his hand against me, is equivalent to that which occurs Isaiah 1:25, I will turn thy hand upon thee, where see the note. My flesh, &c., hath he made old — Hebrew, hlb, hath wasted, caused to decay. See notes on Job 16:8; Psalm 31:10, and 32:3. He hath broken my bones — The anguish I feel in my mind is as painful to me as if all my bones were broken. He hath builded against me — He hath blocked me up in a strait place; he has so enclosed me with calamities that there is no escaping them; and compassed me with gall, &c. — Hath filled me with grief and anguish of mind, which is no less bitter than gall to the mouth. He hath set me in dark places, &c. — He hath confined me to a dungeon where no light enters; and I am secluded from human society, as if I were out of the world. He probably refers to the pit of the prison into which he was cast by the command of Zedekiah. He hath hedged me about — See verse 5, and the margin. He hath made my chain heavy — He hath made my bondage, or my imprisonment, grievous.

5. Hath builded against me — As besiegers enclose a city. Gall and travail — A most extraordinary combination surely, but not unlike Jeremiah. “Gall” is the name of a bitter plant which has come to be synonymous with keen suffering, and so it seems to be used here co-ordinate with “travail.”

Verses 3-7. Surely against me is he turned — The course of his providence toward me is quite altered. He was formerly kind and gracious, but now exercises an afflicting hand against me, and that not occasionally, or for a short time, but continually, all the day. The phrase, He turneth his hand against me, is equivalent to that which occurs Isaiah 1:25, I will turn thy hand upon thee, where see the note. My flesh, &c., hath he made old — Hebrew, hlb, hath wasted, caused to decay. See notes on Job 16:8; Psalm 31:10, and 32:3. He hath broken my bones — The anguish I feel in my mind is as painful to me as if all my bones were broken. He hath builded against me — He hath blocked me up in a strait place; he has so enclosed me with calamities that there is no escaping them; and compassed me with gall, &c. — Hath filled me with grief and anguish of mind, which is no less bitter than gall to the mouth. He hath set me in dark places, &c. — He hath confined me to a dungeon where no light enters; and I am secluded from human society, as if I were out of the world. He probably refers to the pit of the prison into which he was cast by the command of Zedekiah. He hath hedged me about — See verse 5, and the margin. He hath made my chain heavy — He hath made my bondage, or my imprisonment, grievous.

6. Dark places — Literally, in darkness; that is, in sheol. Dead of old — Literally, dead of eternity; namely, those who shall never return to life.

Verse 7. He hath hedged me about] This also may refer to the lines drawn round the city during the siege. But these and similar expressions in the following verses may be merely metaphorical, to point out their straitened, oppressed, and distressed state.

Verses 3-7. Surely against me is he turned — The course of his providence toward me is quite altered. He was formerly kind and gracious, but now exercises an afflicting hand against me, and that not occasionally, or for a short time, but continually, all the day. The phrase, He turneth his hand against me, is equivalent to that which occurs Isaiah 1:25, I will turn thy hand upon thee, where see the note. My flesh, &c., hath he made old — Hebrew, hlb, hath wasted, caused to decay. See notes on Job 16:8; Psalm 31:10, and 32:3. He hath broken my bones — The anguish I feel in my mind is as painful to me as if all my bones were broken. He hath builded against me — He hath blocked me up in a strait place; he has so enclosed me with calamities that there is no escaping them; and compassed me with gall, &c. — Hath filled me with grief and anguish of mind, which is no less bitter than gall to the mouth. He hath set me in dark places, &c. — He hath confined me to a dungeon where no light enters; and I am secluded from human society, as if I were out of the world. He probably refers to the pit of the prison into which he was cast by the command of Zedekiah. He hath hedged me about — See verse 5, and the margin. He hath made my chain heavy — He hath made my bondage, or my imprisonment, grievous.

7. Chain — Literally, brass. The figure is that of a prisoner shut up in an enclosure and loaded with heavy fetters.

Verse 8. Also when I cry and shout — When, under a conviction that, in my present distressed condition, I cannot deliver myself, and that no creature can deliver me, I make application to God in prayer for deliverance, and am serious, fervent, and importunate in my addresses to him; he shutteth out my prayer — Refuses to hearken to it, or give me any ease or relief; Hebrew, µtc, the same as µts, he hath obstructed my prayer; “hath barred my prayer from approaching him.” — Blaney. Thus sometimes God seems to be angry even against the prayers of his people, Psalm 80:5. And their case is deplorable indeed when they are denied, not only the benefit of an answer, but the comfort of acceptance.

PERSONAL LAMENTATION FOR GRIEVOUS SUFFERINGS, 1-18.

1. I am the man — Jeremiah speaks out of his personal experience, and thus individualizes the common misery. What he writes was literally and exactly true of himself; but it was also a type and a specimen of what was true in the case of many others. But he writes not so much as the representative of the people in general as of those devout and faithful ones who continued to be held together by the bond of a common faith as well as by the pressure of a common misery.

V. 9. 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.

Verse 9. He hath inclosed my ways with hewn stone] He has put insuperable obstacles in my way; and confounded all my projects of deliverance and all my expectations of prosperity.

Verses 9-13. He hath enclosed my way with hewn stone — He hath not only hedged it up with thorns, Hosea 2:6, but stopped it up with a stone wall which cannot be broken through; so that my paths are made crooked — That is, I traverse to and fro, to the right hand and to the left, to try to get forward, but I am still turned back. Observe, reader, if we walk in the crooked ways of sin, crossing or swerving from God’s laws, it is just with God to make us walk in the crooked paths of affliction, crossing our designs and breaking our measures. 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 attacked, and could never think myself safe. He hath turned aside my ways — Hath blasted all my counsels and ruined my projects; (see above on verse 9;) and pulled me in pieces — Hath torn and gone away, Hosea 5:14. He hath made me desolate — Deprived me of all society, and of all comfort in my soul. He hath bent his bow — That bow, which was ordained against the church’s persecutors, is bent against her sons. He hath set me as a mark for his arrows — Which he aims at, and is sure to hit: so that the arrows of his quiver enter into my reins — And give me an inward and mortal wound.

9. Hewn stones would be of considerable size, and employed to make a strong wall. The term enclosed is the same as “hedged” in verse 7. Made my paths crooked — Rather, he hath turned aside my paths, so that I cannot go forward.

Verses 9-13. He hath enclosed my way with hewn stone — He hath not only hedged it up with thorns, Hosea 2:6, but stopped it up with a stone wall which cannot be broken through; so that my paths are made crooked — That is, I traverse to and fro, to the right hand and to the left, to try to get forward, but I am still turned back. Observe, reader, if we walk in the crooked ways of sin, crossing or swerving from God’s laws, it is just with God to make us walk in the crooked paths of affliction, crossing our designs and breaking our measures. 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 attacked, and could never think myself safe. He hath turned aside my ways — Hath blasted all my counsels and ruined my projects; (see above on verse 9;) and pulled me in pieces — Hath torn and gone away, Hosea 5:14. He hath made me desolate — Deprived me of all society, and of all comfort in my soul. He hath bent his bow — That bow, which was ordained against the church’s persecutors, is bent against her sons. He hath set me as a mark for his arrows — Which he aims at, and is sure to hit: so that the arrows of his quiver enter into my reins — And give me an inward and mortal wound.

10. As a bear… in wait — This is one of several allusions in the poetical and prophetical books, harmonizing with certain passages in the historical books, such as 1 Samuel 17:34, 36, 37; 2 Samuel 17:8, which imply that in Old Testament times the bear was a common animal in this land. The figure of “a bear lying in wait” occurs only here. Nagelsbach renders: A lurking bear was he to me, a lion in ambush.

Verses 9-13. He hath enclosed my way with hewn stone — He hath not only hedged it up with thorns, Hosea 2:6, but stopped it up with a stone wall which cannot be broken through; so that my paths are made crooked — That is, I traverse to and fro, to the right hand and to the left, to try to get forward, but I am still turned back. Observe, reader, if we walk in the crooked ways of sin, crossing or swerving from God’s laws, it is just with God to make us walk in the crooked paths of affliction, crossing our designs and breaking our measures. 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 attacked, and could never think myself safe. He hath turned aside my ways — Hath blasted all my counsels and ruined my projects; (see above on verse 9;) and pulled me in pieces — Hath torn and gone away, Hosea 5:14. He hath made me desolate — Deprived me of all society, and of all comfort in my soul. He hath bent his bow — That bow, which was ordained against the church’s persecutors, is bent against her sons. He hath set me as a mark for his arrows — Which he aims at, and is sure to hit: so that the arrows of his quiver enter into my reins — And give me an inward and mortal wound.

11. Pulled… in pieces — The figure of a beast of prey still continues. He turns him from the path and tears him “in pieces.”

Verse 12. He hath bent his bow, and set me as a mark for the arrow.] One might conjecture that the following thought in the Toozek i Teemour was borrowed from this:—

“One addressed the caliph Aaly, and said, ‘If the heavens were a bow, and the earth the cord thereof; if calamities were arrows, man the butt for those arrows; and the holy blessed God the unerring marksman; where could the sons of Adam flee for succour?’ 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.

Verses 9-13. He hath enclosed my way with hewn stone — He hath not only hedged it up with thorns, Hosea 2:6, but stopped it up with a stone wall which cannot be broken through; so that my paths are made crooked — That is, I traverse to and fro, to the right hand and to the left, to try to get forward, but I am still turned back. Observe, reader, if we walk in the crooked ways of sin, crossing or swerving from God’s laws, it is just with God to make us walk in the crooked paths of affliction, crossing our designs and breaking our measures. 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 attacked, and could never think myself safe. He hath turned aside my ways — Hath blasted all my counsels and ruined my projects; (see above on verse 9;) and pulled me in pieces — Hath torn and gone away, Hosea 5:14. He hath made me desolate — Deprived me of all society, and of all comfort in my soul. He hath bent his bow — That bow, which was ordained against the church’s persecutors, is bent against her sons. He hath set me as a mark for his arrows — Which he aims at, and is sure to hit: so that the arrows of his quiver enter into my reins — And give me an inward and mortal wound.

12. Bent his bow — From the wild beast which is hunted, the figure now changes to the hunter, who is armed with bow and arrow. So the intensity of the whole passage is promoted. Not only the beast of prey, but also the hunter, is against him.

Verse 13. The arrows of his quiver] wtpva ynb 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.

Verses 9-13. He hath enclosed my way with hewn stone — He hath not only hedged it up with thorns, Hosea 2:6, but stopped it up with a stone wall which cannot be broken through; so that my paths are made crooked — That is, I traverse to and fro, to the right hand and to the left, to try to get forward, but I am still turned back. Observe, reader, if we walk in the crooked ways of sin, crossing or swerving from God’s laws, it is just with God to make us walk in the crooked paths of affliction, crossing our designs and breaking our measures. 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 attacked, and could never think myself safe. He hath turned aside my ways — Hath blasted all my counsels and ruined my projects; (see above on verse 9;) and pulled me in pieces — Hath torn and gone away, Hosea 5:14. He hath made me desolate — Deprived me of all society, and of all comfort in my soul. He hath bent his bow — That bow, which was ordained against the church’s persecutors, is bent against her sons. He hath set me as a mark for his arrows — Which he aims at, and is sure to hit: so that the arrows of his quiver enter into my reins — And give me an inward and mortal wound.

13. Arrows of his quiver — Better, as the margin, sons “of his quiver.” These are, of course, the ills and misfortunes sent upon him by God.

Verses 14-19. I was a derision to all my people — To all the wicked among them, who made themselves merry with the prophet’s griefs and the public judgments; and their song all the day — Hebrew, µtnygn, their instrument of music. The word, says Blaney, “is commonly rendered their song; but I rather think it means a subject upon which they played, as upon a musical instrument, for their diversion.” He hath filled me with bitterness — A bitter sense of these calamities. God has access to the spirit, and can so imbitter it, as thereby to imbitter all enjoyments; as when the stomach is foul, whatever is eaten becomes acid in it. He hath made me drunken with wormwood — That is, so intoxicated me with the sense of my afflictions, that I know not what to say or do. He hath broken my teeth with gravel-stones — Hath mingled gravel with my bread, so that my teeth are broken with it, and what I eat is neither pleasant nor nourishing. He hath covered me with ashes — As mourners were wont to be; or, as some render rpa ynvypkh, he hath laid me low, or made me wallow, in ashes, namely, because of great sorrow and grief. These expressions imply the height of misery; that he received no comfort or refreshment from any thing. I said, My strength, my hope is gone — I even began to despair of God’s mercy; remembering my affliction — Reflecting on all the miseries and hardships I had suffered. Without doubt it was his infirmity to think and speak thus, (Psalm 77:10,) for with God there is everlasting strength, and he is his people’s never-failing hope, whatever they may suspect to the contrary.

14. My people — “There is no reason, but the contrary, for changing (with Ewald) ‘my people’ into peoples.” — R. PAYNE SMITH, in the Speaker’s Commentary. So also Keil, Nagelsbach, Gerlach, and others. That even these fearful judgments, so clearly foretold and fully identified as from God, did not subdue and turn the people from their obstinacy and rebellion, and bring them to see the prophet in his true character, is sufficiently evident from Jeremiah 41:1, etc., 43:2, and numerous other passages. In the case of such as Jeremiah the bitterness of personal hate and persecution was added to the common burden of sorrow and disappointment.

V. 15. Wormwood-With severe and bitter dispensations.

Verse 15. He hath filled me with bitterness] במרורים bimrorim, with bitternesses, bitter upon bitter.

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

Verses 14-19. I was a derision to all my people — To all the wicked among them, who made themselves merry with the prophet’s griefs and the public judgments; and their song all the day — Hebrew, µtnygn, their instrument of music. The word, says Blaney, “is commonly rendered their song; but I rather think it means a subject upon which they played, as upon a musical instrument, for their diversion.” He hath filled me with bitterness — A bitter sense of these calamities. God has access to the spirit, and can so imbitter it, as thereby to imbitter all enjoyments; as when the stomach is foul, whatever is eaten becomes acid in it. He hath made me drunken with wormwood — That is, so intoxicated me with the sense of my afflictions, that I know not what to say or do. He hath broken my teeth with gravel-stones — Hath mingled gravel with my bread, so that my teeth are broken with it, and what I eat is neither pleasant nor nourishing. He hath covered me with ashes — As mourners were wont to be; or, as some render rpa ynvypkh, he hath laid me low, or made me wallow, in ashes, namely, because of great sorrow and grief. These expressions imply the height of misery; that he received no comfort or refreshment from any thing. I said, My strength, my hope is gone — I even began to despair of God’s mercy; remembering my affliction — Reflecting on all the miseries and hardships I had suffered. Without doubt it was his infirmity to think and speak thus, (Psalm 77:10,) for with God there is everlasting strength, and he is his people’s never-failing hope, whatever they may suspect to the contrary.

Ver. 15. He hath made me drunk with wormwood. This is a frequent figure, but mostly applied to the wicked; as when the Moabites slaughtered one another to escape from Gideon. In the crisis of impetuous passions, the understanding is borne away with the torrent.

PERSONAL LAMENTATION FOR GRIEVOUS SUFFERINGS, 1-18.

1. I am the man — Jeremiah speaks out of his personal experience, and thus individualizes the common misery. What he writes was literally and exactly true of himself; but it was also a type and a specimen of what was true in the case of many others. But he writes not so much as the representative of the people in general as of those devout and faithful ones who continued to be held together by the bond of a common faith as well as by the pressure of a common misery.

V. 16. Ashes-Mourners were wont to throw ashes on their heads.

Verse 16. He hath also broken my teeth with gravel stones] What a figure to express disgust, pain, and the consequent incapacity of taking food for the support of life; a man, instead of bread, being obliged to eat small pebbles till all his teeth are broken to pieces by endeavouring 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.] rpab ynvypkh 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?

Verses 14-19. I was a derision to all my people — To all the wicked among them, who made themselves merry with the prophet’s griefs and the public judgments; and their song all the day — Hebrew, µtnygn, their instrument of music. The word, says Blaney, “is commonly rendered their song; but I rather think it means a subject upon which they played, as upon a musical instrument, for their diversion.” He hath filled me with bitterness — A bitter sense of these calamities. God has access to the spirit, and can so imbitter it, as thereby to imbitter all enjoyments; as when the stomach is foul, whatever is eaten becomes acid in it. He hath made me drunken with wormwood — That is, so intoxicated me with the sense of my afflictions, that I know not what to say or do. He hath broken my teeth with gravel-stones — Hath mingled gravel with my bread, so that my teeth are broken with it, and what I eat is neither pleasant nor nourishing. He hath covered me with ashes — As mourners were wont to be; or, as some render rpa ynvypkh, he hath laid me low, or made me wallow, in ashes, namely, because of great sorrow and grief. These expressions imply the height of misery; that he received no comfort or refreshment from any thing. I said, My strength, my hope is gone — I even began to despair of God’s mercy; remembering my affliction — Reflecting on all the miseries and hardships I had suffered. Without doubt it was his infirmity to think and speak thus, (Psalm 77:10,) for with God there is everlasting strength, and he is his people’s never-failing hope, whatever they may suspect to the contrary.

16. Broken my teeth with gravel stones — Either mixed with bread, or rather, as Keil prefers, stones given instead of bread. He hath covered me with ashes — Literally, hath pressed me down in ashes. The Septuagint Version renders it, he hath given me ashes to eat.

Verse 17. Thou 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.

Verses 14-19. I was a derision to all my people — To all the wicked among them, who made themselves merry with the prophet’s griefs and the public judgments; and their song all the day — Hebrew, µtnygn, their instrument of music. The word, says Blaney, “is commonly rendered their song; but I rather think it means a subject upon which they played, as upon a musical instrument, for their diversion.” He hath filled me with bitterness — A bitter sense of these calamities. God has access to the spirit, and can so imbitter it, as thereby to imbitter all enjoyments; as when the stomach is foul, whatever is eaten becomes acid in it. He hath made me drunken with wormwood — That is, so intoxicated me with the sense of my afflictions, that I know not what to say or do. He hath broken my teeth with gravel-stones — Hath mingled gravel with my bread, so that my teeth are broken with it, and what I eat is neither pleasant nor nourishing. He hath covered me with ashes — As mourners were wont to be; or, as some render rpa ynvypkh, he hath laid me low, or made me wallow, in ashes, namely, because of great sorrow and grief. These expressions imply the height of misery; that he received no comfort or refreshment from any thing. I said, My strength, my hope is gone — I even began to despair of God’s mercy; remembering my affliction — Reflecting on all the miseries and hardships I had suffered. Without doubt it was his infirmity to think and speak thus, (Psalm 77:10,) for with God there is everlasting strength, and he is his people’s never-failing hope, whatever they may suspect to the contrary.

17. Hast removed my soul far off from peace — Other renderings of this verse have been proposed, but this is to be preferred, and is really beautiful. It is substantially a quotation from Psalm 88:14, and its very quietness and simplicity are pathetic. The tide of the common ruin had borne the complainer far away from the peace and prosperity which Israel had once known.

Verse 18. And my hope] That first, that last support of the miserable-it is gone! it is perished! The sovereign God alone can revive it.

Verses 14-19. I was a derision to all my people — To all the wicked among them, who made themselves merry with the prophet’s griefs and the public judgments; and their song all the day — Hebrew, µtnygn, their instrument of music. The word, says Blaney, “is commonly rendered their song; but I rather think it means a subject upon which they played, as upon a musical instrument, for their diversion.” He hath filled me with bitterness — A bitter sense of these calamities. God has access to the spirit, and can so imbitter it, as thereby to imbitter all enjoyments; as when the stomach is foul, whatever is eaten becomes acid in it. He hath made me drunken with wormwood — That is, so intoxicated me with the sense of my afflictions, that I know not what to say or do. He hath broken my teeth with gravel-stones — Hath mingled gravel with my bread, so that my teeth are broken with it, and what I eat is neither pleasant nor nourishing. He hath covered me with ashes — As mourners were wont to be; or, as some render rpa ynvypkh, he hath laid me low, or made me wallow, in ashes, namely, because of great sorrow and grief. These expressions imply the height of misery; that he received no comfort or refreshment from any thing. I said, My strength, my hope is gone — I even began to despair of God’s mercy; remembering my affliction — Reflecting on all the miseries and hardships I had suffered. Without doubt it was his infirmity to think and speak thus, (Psalm 77:10,) for with God there is everlasting strength, and he is his people’s never-failing hope, whatever they may suspect to the contrary.

PERSONAL LAMENTATION FOR GRIEVOUS SUFFERINGS, 1-18.

1. I am the man — Jeremiah speaks out of his personal experience, and thus individualizes the common misery. What he writes was literally and exactly true of himself; but it was also a type and a specimen of what was true in the case of many others. But he writes not so much as the representative of the people in general as of those devout and faithful ones who continued to be held together by the bond of a common faith as well as by the pressure of a common misery.

V. 19. Wormwood-Wormwood and gall, are often made use of to signify great affliction.

Verses 14-19. I was a derision to all my people — To all the wicked among them, who made themselves merry with the prophet’s griefs and the public judgments; and their song all the day — Hebrew, µtnygn, their instrument of music. The word, says Blaney, “is commonly rendered their song; but I rather think it means a subject upon which they played, as upon a musical instrument, for their diversion.” He hath filled me with bitterness — A bitter sense of these calamities. God has access to the spirit, and can so imbitter it, as thereby to imbitter all enjoyments; as when the stomach is foul, whatever is eaten becomes acid in it. He hath made me drunken with wormwood — That is, so intoxicated me with the sense of my afflictions, that I know not what to say or do. He hath broken my teeth with gravel-stones — Hath mingled gravel with my bread, so that my teeth are broken with it, and what I eat is neither pleasant nor nourishing. He hath covered me with ashes — As mourners were wont to be; or, as some render rpa ynvypkh, he hath laid me low, or made me wallow, in ashes, namely, because of great sorrow and grief. These expressions imply the height of misery; that he received no comfort or refreshment from any thing. I said, My strength, my hope is gone — I even began to despair of God’s mercy; remembering my affliction — Reflecting on all the miseries and hardships I had suffered. Without doubt it was his infirmity to think and speak thus, (Psalm 77:10,) for with God there is everlasting strength, and he is his people’s never-failing hope, whatever they may suspect to the contrary.

PIOUS ACKNOWLEDGMENT OF GOD’S SOVEREIGNTY AND MERCY, 19-39.

19. Remembering — Better, remember, as in the margin. The verb is an infinitive, as in the fourth commandment. Affliction, misery, wormwood, and gall are reminiscences of chapter 1.

Verse 20. By soul—is humbled in me.] It is evident that in the preceding verses there is a bitterness of complaint against the bitterness of adversity, that is not becoming to man when under the chastising hand of God; and, while indulging this feeling, all hope fled. Here we find a different feeling; he humbles himself under the mighty hand of God, and then his hope revives, Lamentations 3:21.

PIOUS ACKNOWLEDGMENT OF GOD’S SOVEREIGNTY AND MERCY, 19-39.

19. Remembering — Better, remember, as in the margin. The verb is an infinitive, as in the fourth commandment. Affliction, misery, wormwood, and gall are reminiscences of chapter 1.

V. 21. This-Which follows, concerning the nature of God, and his good providences.

Verses 21-23. This I recall to my mind, &c. — Here the prophet begins to suggest motives of patience and consolation: as if he had said, I call to mind the following considerations, and thereupon I conceive hope and comfort. And surely they are such as afford a sufficient ground for trusting in God under the severest trials. It is of the Lord’s mercies that we are not consumed — It is not clear that this is the exact sense of the Hebrew, in which there is nothing for it is of. The LXX. translate the verse, ta eleh kuriou, oti ouk exelipe me. The mercies of the Lord, because they have not left, or do not leave, me: that is, I rely on, and derive hope and consolation from, the mercies of the Lord, which still continue to prevent and follow me. Because his compassions fail not — Ou suntelesqhsan, are not finished, exhausted, or brought to an end. They are new every morning: great, &c. — Thy mercies are renewed to us every day, one following another; and thy faithfulness in performing them is as great as thy goodness in promising them. God’s mercy and truth, or fidelity, are usually joined together. Blaney connects these three verses thus: “This I revolve in my heart, therefore will I have hope; the mercies of Jehovah, that they are not exhausted, that they fail not; new are his compassions every morning; great is thy faithfulness.” According to our translation the prophet represents himself as calling to mind that, as a sinner, he deserved to be cut off, and delivered up to future punishment, and should certainly have been thus destroyed but for the mercies of God; while his people, for their sins, would have been so totally consumed that no remnant of them would have been left. “As, however, the Lord had mercifully spared him, and had not utterly destroyed them; as his compassions were plenteous and unfailing, and every morning renewed to him, in the continuance of his life, and many unmerited benefits; and as God had given many precious promises to Israel, and to every believer, and, in his great faithfulness, had always performed them to those who trusted in them; so he found there was yet encouragement to hope, and to exercise patience and repentance in expectation of returning comfort.” — Scott.

21. This… therefore — Referring to the affliction and humble prayer of the prophet. His weakness and sore need lead him to hope for God’s interposing strength.

Verse 22. It is of the Lord’s mercies that we are not consumed] Being thus humbled, and seeing himself and his sinfulness in a proper point of view, he finds that God, instead of dealing with him in judgment, has dealt with him in mercy; and that though the affliction was excessive, yet it was less than his iniquity deserved. If, indeed, any sinner be kept out of hell, it is because God’s compassion faileth not.

Verses 21-23. This I recall to my mind, &c. — Here the prophet begins to suggest motives of patience and consolation: as if he had said, I call to mind the following considerations, and thereupon I conceive hope and comfort. And surely they are such as afford a sufficient ground for trusting in God under the severest trials. It is of the Lord’s mercies that we are not consumed — It is not clear that this is the exact sense of the Hebrew, in which there is nothing for it is of. The LXX. translate the verse, ta eleh kuriou, oti ouk exelipe me. The mercies of the Lord, because they have not left, or do not leave, me: that is, I rely on, and derive hope and consolation from, the mercies of the Lord, which still continue to prevent and follow me. Because his compassions fail not — Ou suntelesqhsan, are not finished, exhausted, or brought to an end. They are new every morning: great, &c. — Thy mercies are renewed to us every day, one following another; and thy faithfulness in performing them is as great as thy goodness in promising them. God’s mercy and truth, or fidelity, are usually joined together. Blaney connects these three verses thus: “This I revolve in my heart, therefore will I have hope; the mercies of Jehovah, that they are not exhausted, that they fail not; new are his compassions every morning; great is thy faithfulness.” According to our translation the prophet represents himself as calling to mind that, as a sinner, he deserved to be cut off, and delivered up to future punishment, and should certainly have been thus destroyed but for the mercies of God; while his people, for their sins, would have been so totally consumed that no remnant of them would have been left. “As, however, the Lord had mercifully spared him, and had not utterly destroyed them; as his compassions were plenteous and unfailing, and every morning renewed to him, in the continuance of his life, and many unmerited benefits; and as God had given many precious promises to Israel, and to every believer, and, in his great faithfulness, had always performed them to those who trusted in them; so he found there was yet encouragement to hope, and to exercise patience and repentance in expectation of returning comfort.” — Scott.

Ver. 22, 23. It is of the Lord’s mercies, that the remnant is not consumed. These are new every morning. As the return of day makes us a new present of creation, so after a dark cloud he lifts upon us the light of his countenance.

22. We are not consumed — “We,” here, takes the place of I without any marked transition, suggesting, as above intimated, that the prophet in what goes before identifies himself with the people.

V. 23. Faithfulness-In fulfilling thy promises to thy people.

Verse 23. They are new every morning] Day and night proclaim the mercy and compassion of God. Who could exist throughout the day, if there were not a continual superintending Providence? Who could be preserved in the night, if the Watchman of Israel ever slumbered or slept?

Verses 21-23. This I recall to my mind, &c. — Here the prophet begins to suggest motives of patience and consolation: as if he had said, I call to mind the following considerations, and thereupon I conceive hope and comfort. And surely they are such as afford a sufficient ground for trusting in God under the severest trials. It is of the Lord’s mercies that we are not consumed — It is not clear that this is the exact sense of the Hebrew, in which there is nothing for it is of. The LXX. translate the verse, ta eleh kuriou, oti ouk exelipe me. The mercies of the Lord, because they have not left, or do not leave, me: that is, I rely on, and derive hope and consolation from, the mercies of the Lord, which still continue to prevent and follow me. Because his compassions fail not — Ou suntelesqhsan, are not finished, exhausted, or brought to an end. They are new every morning: great, &c. — Thy mercies are renewed to us every day, one following another; and thy faithfulness in performing them is as great as thy goodness in promising them. God’s mercy and truth, or fidelity, are usually joined together. Blaney connects these three verses thus: “This I revolve in my heart, therefore will I have hope; the mercies of Jehovah, that they are not exhausted, that they fail not; new are his compassions every morning; great is thy faithfulness.” According to our translation the prophet represents himself as calling to mind that, as a sinner, he deserved to be cut off, and delivered up to future punishment, and should certainly have been thus destroyed but for the mercies of God; while his people, for their sins, would have been so totally consumed that no remnant of them would have been left. “As, however, the Lord had mercifully spared him, and had not utterly destroyed them; as his compassions were plenteous and unfailing, and every morning renewed to him, in the continuance of his life, and many unmerited benefits; and as God had given many precious promises to Israel, and to every believer, and, in his great faithfulness, had always performed them to those who trusted in them; so he found there was yet encouragement to hope, and to exercise patience and repentance in expectation of returning comfort.” — Scott.

Ver. 22, 23. It is of the Lord’s mercies, that the remnant is not consumed. These are new every morning. As the return of day makes us a new present of creation, so after a dark cloud he lifts upon us the light of his countenance.

23. New every morning — That is, Jehovah’s mercies are “new,” or repeated.

Verse 24. The Lord is my portion] See Clarke on “Psalm 119:57”.

Verses 24-26. The Lord is my portion, saith my soul — An interest in the favour and love of God, and his presence with me, my heart tells me, is the best inheritance. And, possessing these, I have that which is sufficient to balance all my troubles, and make up all my losses. For, while portions on earth are empty and perishing things, God is an all-sufficient and durable portion, a portion for ever. 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. Observe, reader, it is our duty and interest to make God the portion of our souls, and then to enjoy and take comfort in him as such, in the midst of afflictions and lamentations. The Lord is good unto them that wait for him — To them that patiently wait his time; when he shall judge it a proper season to afford them comfort and deliverance; and who, in the mean while, apply themselves to him by prayer and humiliation. It is good — It is our duty, and will be our unspeakable comfort and satisfaction; that a man should hope and quietly wait, &c. — To hope that it will come, though the difficulties that lie in the way of it seem insuperable; to wait till it does come, though it be long delayed; and while we wait to be quiet and silent, not quarrelling with God, or making ourselves uneasy, but acquiescing in the divine disposal.

24. The Lord is my portion — An almost verbatim quotation from Psalms 119:57

Psalm 119:57, which is also substantially identical with several other passages.

Verses 24-26. The Lord is my portion, saith my soul — An interest in the favour and love of God, and his presence with me, my heart tells me, is the best inheritance. And, possessing these, I have that which is sufficient to balance all my troubles, and make up all my losses. For, while portions on earth are empty and perishing things, God is an all-sufficient and durable portion, a portion for ever. 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. Observe, reader, it is our duty and interest to make God the portion of our souls, and then to enjoy and take comfort in him as such, in the midst of afflictions and lamentations. The Lord is good unto them that wait for him — To them that patiently wait his time; when he shall judge it a proper season to afford them comfort and deliverance; and who, in the mean while, apply themselves to him by prayer and humiliation. It is good — It is our duty, and will be our unspeakable comfort and satisfaction; that a man should hope and quietly wait, &c. — To hope that it will come, though the difficulties that lie in the way of it seem insuperable; to wait till it does come, though it be long delayed; and while we wait to be quiet and silent, not quarrelling with God, or making ourselves uneasy, but acquiescing in the divine disposal.

25-27. Good — This teth (c) verse has each of its clauses commencing with “good.” The present verse division serves somewhat to conceal the structure — Good is Jehovah; Good that man hope and wait; and, Good that he bear the yoke in his youth.

Verse 26. It is good that a man should both hope] Hope is essentially necessary to faith; he that hopes not, cannot believe; if there be no expectation, there can be no confidence. When a man hopes for salvation, he should not only wait 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.

Verses 24-26. The Lord is my portion, saith my soul — An interest in the favour and love of God, and his presence with me, my heart tells me, is the best inheritance. And, possessing these, I have that which is sufficient to balance all my troubles, and make up all my losses. For, while portions on earth are empty and perishing things, God is an all-sufficient and durable portion, a portion for ever. 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. Observe, reader, it is our duty and interest to make God the portion of our souls, and then to enjoy and take comfort in him as such, in the midst of afflictions and lamentations. The Lord is good unto them that wait for him — To them that patiently wait his time; when he shall judge it a proper season to afford them comfort and deliverance; and who, in the mean while, apply themselves to him by prayer and humiliation. It is good — It is our duty, and will be our unspeakable comfort and satisfaction; that a man should hope and quietly wait, &c. — To hope that it will come, though the difficulties that lie in the way of it seem insuperable; to wait till it does come, though it be long delayed; and while we wait to be quiet and silent, not quarrelling with God, or making ourselves uneasy, but acquiescing in the divine disposal.

Ver. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord. Our anchor is sure, the cable will never part by strong gales. Unto the upright there ariseth light in the darkness. Zion was rebuilt, a favour which Babylon could not boast. The Jews returned with all the vessels of gold and silver, which the Chaldeans had taken away.

26. Hope and quietly wait, etc. — More literally, It is good both to wait and be silent=silently wait. Keil renders it: It is good that he should wait, and in silence too, for the help of God. The point is, that he should not only wait, but abstain from murmurings and repinings. This also prepares for the thought of the following verse, for he who has patiently submitted to sufferings in his youth will not readily sink in despair in old age, but will be likely to exercise himself in a calm waiting on God.

V. 27. 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.

Verse 27. That he bear the yoke in his youth.] Early habits, when good, are invaluable. Early discipline is equally so. He who has not got under wholesome restraint in youth will never make a useful man, a good man, nor a happy man.

Verses 27-30. It is good for a man that he bear the yoke in his youth — That he be inured betimes to bear those useful restraints which may give him a right sense of the duty which he owes to God, and the obedience he ought to pay to his laws. For the prophet’s expression is very applicable to the yoke of God’s commands; it is good for us to take that yoke upon us in our 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. Here, however, the prophet seems to speak chiefly of the yoke of affliction; many have found it good to bear this yoke in their youth; it has made those humble, and serious, and spiritually minded, who otherwise would have been proud, unruly, and as a bullock unaccustomed to the yoke. If it be asked, when we bear this yoke so that it is really good for us to bear it? we have the answer in the following verses: 1st, When we are sedate and quiet under our afflictions; when we sit alone and keep silence; retire into privacy 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 severe trial, held his peace. When those that are afflicted in their youth accommodate themselves to their afflictions, 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 them that are exercised thereby. 2d, When we are humble and patient under affliction; he gets good by the yoke, that not only lays his hand upon his mouth in token of submission to the will of God in the affliction, but puts his mouth in the dust in token of sorrow, shame, and self-loathing at the remembrance of sin, and as one perfectly reduced and reclaimed, and brought, as it were, to lick the dust, Psalm 72:9. And we must thus humble ourselves, if so be there may be hope. If there be any way to acquire and secure a good hope under our afflictions, as, blessed be God, there is, it is this way, and while we look for it we must own ourselves utterly unworthy of 2:3d, When we are meek and gentle toward those that are the instruments of our trouble, and manifest a forgiving spirit. He gets good by the yoke that gives his cheek to him that smiteth him, and rather turns the other cheek, than returns the second blow. He that can bear contempt and reproach, and not render railing for railing, and bitterness for bitterness; that when he is filled with reproach, keeps it to himself, and does not retort it upon them that filled him with it, but pours it out before the Lord, Psalm 123:4; he shall find it good to bear the yoke, and 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 maketh not ashamed.

25-27. Good — This teth (c) verse has each of its clauses commencing with “good.” The present verse division serves somewhat to conceal the structure — Good is Jehovah; Good that man hope and wait; and, Good that he bear the yoke in his youth.

V. 28. Borne it-That he keep his soul in subjection to God, because God hath humbled him by his rod.

Verse 28. He sitteth alone] He has learned that necessary lesson of independence, that shows him how he is to serve himself; to give no trouble to others; and keep his troubles, as far as possible, in his own bosom.

Verses 27-30. It is good for a man that he bear the yoke in his youth — That he be inured betimes to bear those useful restraints which may give him a right sense of the duty which he owes to God, and the obedience he ought to pay to his laws. For the prophet’s expression is very applicable to the yoke of God’s commands; it is good for us to take that yoke upon us in our 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. Here, however, the prophet seems to speak chiefly of the yoke of affliction; many have found it good to bear this yoke in their youth; it has made those humble, and serious, and spiritually minded, who otherwise would have been proud, unruly, and as a bullock unaccustomed to the yoke. If it be asked, when we bear this yoke so that it is really good for us to bear it? we have the answer in the following verses: 1st, When we are sedate and quiet under our afflictions; when we sit alone and keep silence; retire into privacy 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 severe trial, held his peace. When those that are afflicted in their youth accommodate themselves to their afflictions, 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 them that are exercised thereby. 2d, When we are humble and patient under affliction; he gets good by the yoke, that not only lays his hand upon his mouth in token of submission to the will of God in the affliction, but puts his mouth in the dust in token of sorrow, shame, and self-loathing at the remembrance of sin, and as one perfectly reduced and reclaimed, and brought, as it were, to lick the dust, Psalm 72:9. And we must thus humble ourselves, if so be there may be hope. If there be any way to acquire and secure a good hope under our afflictions, as, blessed be God, there is, it is this way, and while we look for it we must own ourselves utterly unworthy of 2:3d, When we are meek and gentle toward those that are the instruments of our trouble, and manifest a forgiving spirit. He gets good by the yoke that gives his cheek to him that smiteth him, and rather turns the other cheek, than returns the second blow. He that can bear contempt and reproach, and not render railing for railing, and bitterness for bitterness; that when he is filled with reproach, keeps it to himself, and does not retort it upon them that filled him with it, but pours it out before the Lord, Psalm 123:4; he shall find it good to bear the yoke, and 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 maketh not ashamed.

28-30. He sitteth — The verbs commencing these verses are apocopated futures, and should be rendered with a passive sense, as: Let him sit alone and keep silence; Let him put his mouth in the dust; Let him give his cheek, etc. The second clause of verse 28 should read: For He (God) hath laid on him the burden. “There is a certain gradation in the three verses that is quite unmistakable. 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 one’s self with dishonour.” — Keil.

V. 29. In the dust-Both this and the former verses let us know the duty of persons under afflictions.

Verse 29. He putteth his mouth in the dust] Lives in a state of deep humility.

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

Verses 27-30. It is good for a man that he bear the yoke in his youth — That he be inured betimes to bear those useful restraints which may give him a right sense of the duty which he owes to God, and the obedience he ought to pay to his laws. For the prophet’s expression is very applicable to the yoke of God’s commands; it is good for us to take that yoke upon us in our 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. Here, however, the prophet seems to speak chiefly of the yoke of affliction; many have found it good to bear this yoke in their youth; it has made those humble, and serious, and spiritually minded, who otherwise would have been proud, unruly, and as a bullock unaccustomed to the yoke. If it be asked, when we bear this yoke so that it is really good for us to bear it? we have the answer in the following verses: 1st, When we are sedate and quiet under our afflictions; when we sit alone and keep silence; retire into privacy 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 severe trial, held his peace. When those that are afflicted in their youth accommodate themselves to their afflictions, 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 them that are exercised thereby. 2d, When we are humble and patient under affliction; he gets good by the yoke, that not only lays his hand upon his mouth in token of submission to the will of God in the affliction, but puts his mouth in the dust in token of sorrow, shame, and self-loathing at the remembrance of sin, and as one perfectly reduced and reclaimed, and brought, as it were, to lick the dust, Psalm 72:9. And we must thus humble ourselves, if so be there may be hope. If there be any way to acquire and secure a good hope under our afflictions, as, blessed be God, there is, it is this way, and while we look for it we must own ourselves utterly unworthy of 2:3d, When we are meek and gentle toward those that are the instruments of our trouble, and manifest a forgiving spirit. He gets good by the yoke that gives his cheek to him that smiteth him, and rather turns the other cheek, than returns the second blow. He that can bear contempt and reproach, and not render railing for railing, and bitterness for bitterness; that when he is filled with reproach, keeps it to himself, and does not retort it upon them that filled him with it, but pours it out before the Lord, Psalm 123:4; he shall find it good to bear the yoke, and 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 maketh not ashamed.

28-30. He sitteth — The verbs commencing these verses are apocopated futures, and should be rendered with a passive sense, as: Let him sit alone and keep silence; Let him put his mouth in the dust; Let him give his cheek, etc. The second clause of verse 28 should read: For He (God) hath laid on him the burden. “There is a certain gradation in the three verses that is quite unmistakable. 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 one’s self with dishonour.” — Keil.

Verse 30. He giveth his cheek to him that smiteth] He has that love that is not provoked. He is not quarrelsome, nor apt to resent injuries; he suffers long and is kind. Or, it may be rendered, “let him give his cheek.” He is filled full with reproach.] Though all this take place, yet let his “trust be in God, who will not cast off for ever.” God will take his part, and bring him safely through all hardships.

Verses 27-30. It is good for a man that he bear the yoke in his youth — That he be inured betimes to bear those useful restraints which may give him a right sense of the duty which he owes to God, and the obedience he ought to pay to his laws. For the prophet’s expression is very applicable to the yoke of God’s commands; it is good for us to take that yoke upon us in our 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. Here, however, the prophet seems to speak chiefly of the yoke of affliction; many have found it good to bear this yoke in their youth; it has made those humble, and serious, and spiritually minded, who otherwise would have been proud, unruly, and as a bullock unaccustomed to the yoke. If it be asked, when we bear this yoke so that it is really good for us to bear it? we have the answer in the following verses: 1st, When we are sedate and quiet under our afflictions; when we sit alone and keep silence; retire into privacy 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 severe trial, held his peace. When those that are afflicted in their youth accommodate themselves to their afflictions, 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 them that are exercised thereby. 2d, When we are humble and patient under affliction; he gets good by the yoke, that not only lays his hand upon his mouth in token of submission to the will of God in the affliction, but puts his mouth in the dust in token of sorrow, shame, and self-loathing at the remembrance of sin, and as one perfectly reduced and reclaimed, and brought, as it were, to lick the dust, Psalm 72:9. And we must thus humble ourselves, if so be there may be hope. If there be any way to acquire and secure a good hope under our afflictions, as, blessed be God, there is, it is this way, and while we look for it we must own ourselves utterly unworthy of 2:3d, When we are meek and gentle toward those that are the instruments of our trouble, and manifest a forgiving spirit. He gets good by the yoke that gives his cheek to him that smiteth him, and rather turns the other cheek, than returns the second blow. He that can bear contempt and reproach, and not render railing for railing, and bitterness for bitterness; that when he is filled with reproach, keeps it to himself, and does not retort it upon them that filled him with it, but pours it out before the Lord, Psalm 123:4; he shall find it good to bear the yoke, and 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 maketh not ashamed.

28-30. He sitteth — The verbs commencing these verses are apocopated futures, and should be rendered with a passive sense, as: Let him sit alone and keep silence; Let him put his mouth in the dust; Let him give his cheek, etc. The second clause of verse 28 should read: For He (God) hath laid on him the burden. “There is a certain gradation in the three verses that is quite unmistakable. 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 one’s self with dishonour.” — Keil.

Verse 31. The Lord] ynda Adonai; but one of my ancient MSS. has hwhy Jehovah. The above verse is quoted in reference to our Lord’s passion, by Matthew 26:62.

Verses 31-33. The Lord will not cast off for ever — The truly penitent that put their trust in him, and sincerely desire and seek reconciliation with him: though he may for a time appear to estrange himself from them, yet he will certainly return to them. Though he cause grief — Though, as a prudent parent, he may see reason to chastise his people by affliction, yet as a kind and tender Father, who pitieth his children in misery, according to the multitude, the unspeakable greatness and abundance of his mercies, he will have compassion upon them. For he doth not afflict willingly — Hebrew, wblm, from his heart, that is, of his own mere motion, without cause given him by the persons afflicted; or freely and with pleasure; nor grieve the children of men — Much less his own children. Hence judgment is called his strange work, and exercising mercy and loving-kindness his delight.

Ver. 31, 32. The Lord will not cast off for ever. Here is the reason why the church should hope and quietly wait. Men’s words are but breath, but the promises of God are realities. He will have compassion, according to the multitude of his mercies, and according to the fulness of his promises.

31-33. As the three members of the division commencing with the 25th verse all begin with the adjective “good,” so the following three verses contain exhortations based on these; and in these three verses we also have the considerations or grounds of comfort by which these exhortations are enforced. These are: 1) Sorrow will come to an end, verse 31. 2) God’s compassion outweighs sorrow, verse 32. 3) His love shines through all. “He doth not willingly afflict,” verse 33.

Verses 31-33. The Lord will not cast off for ever — The truly penitent that put their trust in him, and sincerely desire and seek reconciliation with him: though he may for a time appear to estrange himself from them, yet he will certainly return to them. Though he cause grief — Though, as a prudent parent, he may see reason to chastise his people by affliction, yet as a kind and tender Father, who pitieth his children in misery, according to the multitude, the unspeakable greatness and abundance of his mercies, he will have compassion upon them. For he doth not afflict willingly — Hebrew, wblm, from his heart, that is, of his own mere motion, without cause given him by the persons afflicted; or freely and with pleasure; nor grieve the children of men — Much less his own children. Hence judgment is called his strange work, and exercising mercy and loving-kindness his delight.

Ver. 31, 32. The Lord will not cast off for ever. Here is the reason why the church should hope and quietly wait. Men’s words are but breath, but the promises of God are realities. He will have compassion, according to the multitude of his mercies, and according to the fulness of his promises.

31-33. As the three members of the division commencing with the 25th verse all begin with the adjective “good,” so the following three verses contain exhortations based on these; and in these three verses we also have the considerations or grounds of comfort by which these exhortations are enforced. These are: 1) Sorrow will come to an end, verse 31. 2) God’s compassion outweighs sorrow, verse 32. 3) His love shines through all. “He doth not willingly afflict,” verse 33.

V. 33. Willingly-Not from his own mere motion without a cause given him from the persons afflicted. Hence judgment is called God’s strange work.

Verse 33. For he doth not afflict willingly] It is no pleasure to God to afflict men. He takes no delight in our pain and misery: yet, like a tender and intelligent parent, he uses the rod; not to gratify himself, but to profit and save us.

Verses 31-33. The Lord will not cast off for ever — The truly penitent that put their trust in him, and sincerely desire and seek reconciliation with him: though he may for a time appear to estrange himself from them, yet he will certainly return to them. Though he cause grief — Though, as a prudent parent, he may see reason to chastise his people by affliction, yet as a kind and tender Father, who pitieth his children in misery, according to the multitude, the unspeakable greatness and abundance of his mercies, he will have compassion upon them. For he doth not afflict willingly — Hebrew, wblm, from his heart, that is, of his own mere motion, without cause given him by the persons afflicted; or freely and with pleasure; nor grieve the children of men — Much less his own children. Hence judgment is called his strange work, and exercising mercy and loving-kindness his delight.

Ver. 33. He doth not afflict willingly. He could not allow the Jews to go on in full revolt. Think of this, oh thou who canst prostitute all his mercies to satiate thy lusts. Thy day shall surely come.

31-33. As the three members of the division commencing with the 25th verse all begin with the adjective “good,” so the following three verses contain exhortations based on these; and in these three verses we also have the considerations or grounds of comfort by which these exhortations are enforced. These are: 1) Sorrow will come to an end, verse 31. 2) God’s compassion outweighs sorrow, verse 32. 3) His love shines through all. “He doth not willingly afflict,” verse 33.

Verse 34. To crush under his feet] He can neither gain credit nor pleasure in trampling upon those who are already bound, and in suffering; such he knows to be the state of man here below. From which it most assuredly follows, that God never afflicts us but for our good, nor chastises but that we may be partakers of his holiness.

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

In Lamentations 3:34-36, 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.

Verses 34-36. To crush under his feet, &c. — In these verses certain acts of tyranny, malice, and injustice are specified, in the practice of which men are prone to indulge themselves one toward another, but which the divine goodness is far from countenancing or approving by any similar conduct. By the prisoners of the earth, or of the land, as the words may be properly rendered, Blaney thinks are meant the poor insolvent debtors, whom their creditors among the Jews, as well as in other nations, were empowered to cast into prison, and to oblige to work out their debts; a power too often exerted with great rigour and inhumanity: see Isaiah 58:3; Matthew 18:30, 34. To turn aside the right of a man — To prevent his obtaining, or to deprive him of, his just rights; before the face of the Most High — In the presence of the just and holy God, and under his all-seeing eye, who takes particular notice of all acts of injustice, and will severely punish them. The word ˆwyl[, here used, undoubtedly often means the most high God, and is so understood here, both by the LXX. and the Vulgate. Many commentators, however, prefer the marginal reading, a superior, understanding thereby a magistrate. And Blaney thinks it cannot here mean God, because, “though a person may be made to suffer greatly by having his judgment turned aside, that is, by being calumniated and misrepresented before an earthly superior, yet all such malicious attempts must fail and come to nothing where God is the judge, who cannot be deceived or imposed upon.” This is certainly true: but it does not appear that the prophet referred to this circumstance, but rather to the effrontery and daring wickedness of those who could be guilty of such injustice, when they knew they were before the omnipresent God, and that his eye was upon them, thus, as it were, bidding him defiance. To subvert a man in his cause — That is, to prevent his having justice done him, in a law-suit or controversy, by any undue interference; as by bearing or suborning false witness, or exerting any kind of influence in opposition to truth and right: the Lord approveth not — Hebrew, har al, seeth not: that is, hates such conduct, and turns away his face from it with abhorrence and disgust. Thus we read, Habakkuk 1:13, Thou art of purer eyes than to behold evil; and canst not look on iniquity. The general sense of the passage is, as God takes no pleasure in oppressing the poor and helpless, so neither will he suffer any men to escape unpunished that are guilty of such acts of injustice and cruelty, who never consider that all the wrongs they do are committed in the sight of the Supreme Judge of the world; and although for a time he thinks fit to prosper such oppressors, yet, in due time, he will call them to a severe account for their wickedness.

34-36. To crush… to turn aside… to subvert, etc. — The infinitive form of the three verses, all of which depend on the clause with which the last verse terminates, is well fitted to bring out vividly and incisively the practices which are here condemned. The mention of these implies the writer’s acquaintance with them as facts of human experience. Probably in the fearful time of Jerusalem’s downfall Jeremiah had personally witnessed the trampling under foot of prisoners of war; as in the corrupt and evil times in which his lot was cast he had repeatedly seen justice perverted, as specified in verses 35 and 36.

Verse 35. To turn aside the right of a man] To make a man lose his right, because one of the higher orders opposes him. Dr. Blayney thinks that ˆwyl[ 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.

Verses 34-36. To crush under his feet, &c. — In these verses certain acts of tyranny, malice, and injustice are specified, in the practice of which men are prone to indulge themselves one toward another, but which the divine goodness is far from countenancing or approving by any similar conduct. By the prisoners of the earth, or of the land, as the words may be properly rendered, Blaney thinks are meant the poor insolvent debtors, whom their creditors among the Jews, as well as in other nations, were empowered to cast into prison, and to oblige to work out their debts; a power too often exerted with great rigour and inhumanity: see Isaiah 58:3; Matthew 18:30, 34. To turn aside the right of a man — To prevent his obtaining, or to deprive him of, his just rights; before the face of the Most High — In the presence of the just and holy God, and under his all-seeing eye, who takes particular notice of all acts of injustice, and will severely punish them. The word ˆwyl[, here used, undoubtedly often means the most high God, and is so understood here, both by the LXX. and the Vulgate. Many commentators, however, prefer the marginal reading, a superior, understanding thereby a magistrate. And Blaney thinks it cannot here mean God, because, “though a person may be made to suffer greatly by having his judgment turned aside, that is, by being calumniated and misrepresented before an earthly superior, yet all such malicious attempts must fail and come to nothing where God is the judge, who cannot be deceived or imposed upon.” This is certainly true: but it does not appear that the prophet referred to this circumstance, but rather to the effrontery and daring wickedness of those who could be guilty of such injustice, when they knew they were before the omnipresent God, and that his eye was upon them, thus, as it were, bidding him defiance. To subvert a man in his cause — That is, to prevent his having justice done him, in a law-suit or controversy, by any undue interference; as by bearing or suborning false witness, or exerting any kind of influence in opposition to truth and right: the Lord approveth not — Hebrew, har al, seeth not: that is, hates such conduct, and turns away his face from it with abhorrence and disgust. Thus we read, Habakkuk 1:13, Thou art of purer eyes than to behold evil; and canst not look on iniquity. The general sense of the passage is, as God takes no pleasure in oppressing the poor and helpless, so neither will he suffer any men to escape unpunished that are guilty of such acts of injustice and cruelty, who never consider that all the wrongs they do are committed in the sight of the Supreme Judge of the world; and although for a time he thinks fit to prosper such oppressors, yet, in due time, he will call them to a severe account for their wickedness.

34-36. To crush… to turn aside… to subvert, etc. — The infinitive form of the three verses, all of which depend on the clause with which the last verse terminates, is well fitted to bring out vividly and incisively the practices which are here condemned. The mention of these implies the writer’s acquaintance with them as facts of human experience. Probably in the fearful time of Jerusalem’s downfall Jeremiah had personally witnessed the trampling under foot of prisoners of war; as in the corrupt and evil times in which his lot was cast he had repeatedly seen justice perverted, as specified in verses 35 and 36.

V. 36. To subvert-Here are three things mentioned, which God approveth not.

Verse 36. To subvert a man in his cause] To prevent his having justice done him in a lawsuit, &c., 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 ynda Adonai, seventeen MSS., of Kennicott’s, and one ancient of my own, have hwhy Yehovah. Approveth not, har al lo raah, doth not see, turns away his face from it, abhors it.

Verses 34-36. To crush under his feet, &c. — In these verses certain acts of tyranny, malice, and injustice are specified, in the practice of which men are prone to indulge themselves one toward another, but which the divine goodness is far from countenancing or approving by any similar conduct. By the prisoners of the earth, or of the land, as the words may be properly rendered, Blaney thinks are meant the poor insolvent debtors, whom their creditors among the Jews, as well as in other nations, were empowered to cast into prison, and to oblige to work out their debts; a power too often exerted with great rigour and inhumanity: see Isaiah 58:3; Matthew 18:30, 34. To turn aside the right of a man — To prevent his obtaining, or to deprive him of, his just rights; before the face of the Most High — In the presence of the just and holy God, and under his all-seeing eye, who takes particular notice of all acts of injustice, and will severely punish them. The word ˆwyl[, here used, undoubtedly often means the most high God, and is so understood here, both by the LXX. and the Vulgate. Many commentators, however, prefer the marginal reading, a superior, understanding thereby a magistrate. And Blaney thinks it cannot here mean God, because, “though a person may be made to suffer greatly by having his judgment turned aside, that is, by being calumniated and misrepresented before an earthly superior, yet all such malicious attempts must fail and come to nothing where God is the judge, who cannot be deceived or imposed upon.” This is certainly true: but it does not appear that the prophet referred to this circumstance, but rather to the effrontery and daring wickedness of those who could be guilty of such injustice, when they knew they were before the omnipresent God, and that his eye was upon them, thus, as it were, bidding him defiance. To subvert a man in his cause — That is, to prevent his having justice done him, in a law-suit or controversy, by any undue interference; as by bearing or suborning false witness, or exerting any kind of influence in opposition to truth and right: the Lord approveth not — Hebrew, har al, seeth not: that is, hates such conduct, and turns away his face from it with abhorrence and disgust. Thus we read, Habakkuk 1:13, Thou art of purer eyes than to behold evil; and canst not look on iniquity. The general sense of the passage is, as God takes no pleasure in oppressing the poor and helpless, so neither will he suffer any men to escape unpunished that are guilty of such acts of injustice and cruelty, who never consider that all the wrongs they do are committed in the sight of the Supreme Judge of the world; and although for a time he thinks fit to prosper such oppressors, yet, in due time, he will call them to a severe account for their wickedness.

34-36. To crush… to turn aside… to subvert, etc. — The infinitive form of the three verses, all of which depend on the clause with which the last verse terminates, is well fitted to bring out vividly and incisively the practices which are here condemned. The mention of these implies the writer’s acquaintance with them as facts of human experience. Probably in the fearful time of Jerusalem’s downfall Jeremiah had personally witnessed the trampling under foot of prisoners of war; as in the corrupt and evil times in which his lot was cast he had repeatedly seen justice perverted, as specified in verses 35 and 36.

V. 37. 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.

Verses 37, 38. Who is he that saith — That commands an event to take place, or predicts that it shall take place, and it cometh to pass accordingly, when the Lord commandeth not? — Or who designs a thing, and brings his designs to effect, when the Lord is against him? “Haughty tyrants may boast of their power as if they were equal to Omnipotence itself; but still it is God’s prerogative to bring to pass whatever he pleases, without any let or impediment, only by speaking, or declaring his purpose, that the thing should be done, as he did at the beginning of the creation: see Psalm 33:7. And as he makes men the instruments of his vengeance when he sees fit, so he can restrain their cruelty whenever he pleases.” — Lowth. Out of the mouth of the Most High proceedeth not evil and good? — Do not calamities, as well as prosperous events, happen by God’s will and pleasure? The sum is: Nothing comes to pass in the world but by the disposal of the divine providence, which is directed by infinite wisdom, justice, and goodness. The inspired writer seems to be arguing himself and the people of God into a quiet submission to the divine will in their afflictions, from the consideration of the hand of God in them.

37, 38. Who is he, etc. — From the mercy of God, the writer proceeds to his absolute sovereignty — a sovereignty so perfect as that no man saith, and it cometh to pass, when the Lord commandeth it not, and from it proceedeth not evil and good.

V. 38. Evil-Doth not evil or trouble come out of God’s mouth from his direction, and providence, as well as good?

Verses 37, 38. Who is he that saith — That commands an event to take place, or predicts that it shall take place, and it cometh to pass accordingly, when the Lord commandeth not? — Or who designs a thing, and brings his designs to effect, when the Lord is against him? “Haughty tyrants may boast of their power as if they were equal to Omnipotence itself; but still it is God’s prerogative to bring to pass whatever he pleases, without any let or impediment, only by speaking, or declaring his purpose, that the thing should be done, as he did at the beginning of the creation: see Psalm 33:7. And as he makes men the instruments of his vengeance when he sees fit, so he can restrain their cruelty whenever he pleases.” — Lowth. Out of the mouth of the Most High proceedeth not evil and good? — Do not calamities, as well as prosperous events, happen by God’s will and pleasure? The sum is: Nothing comes to pass in the world but by the disposal of the divine providence, which is directed by infinite wisdom, justice, and goodness. The inspired writer seems to be arguing himself and the people of God into a quiet submission to the divine will in their afflictions, from the consideration of the hand of God in them.

37, 38. Who is he, etc. — From the mercy of God, the writer proceeds to his absolute sovereignty — a sovereignty so perfect as that no man saith, and it cometh to pass, when the Lord commandeth it not, and from it proceedeth not evil and good.

V. 39. 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.

Verse 39. Wherefore doth a living man complain] He who has his life still lent to him has small cause of complaint. How great soever his affliction may be, he is still alive; therefore, he may seek and find mercy unto eternal life. Of this, death would deprive him; therefore let not a living man complain.

Verse 39. Wherefore, &c. — The prophet here seems to check and blame himself for the complaints he had made in the former part of the chapter, wherein he appeared to reflect upon God as unkind and severe. And from the doctrine of God’s sovereign and universal providence, which he had asserted in the last two verses, he draws this inference, Wherefore doth a living man complain? a man for the punishment of his sins? — No calamity or trouble befalls us, but what is the due reward of our sins; and is designed as a chastisement for them, in order to our purification and amendment, or for the trial of our grace, and in order to the exercise and increase of it. If we view our afflictions in this light, it will prevent all murmuring and repining against the providence of God. We shall learn to be patient and resigned under his chastising hand, and even thankful that he condescends to correct and try us for our profit, and by preserving us alive in the body still gives us space for repentance. “There seems,” says Blaney, “to be a peculiar emphasis laid on the words yj, [living,] and rbg, [man,] in this passage. rbg is said to denote a man, because of his excellence and superiority over all other earthly beings. While a man therefore lives, and is possessed of those privileges of his nature, whatever he undergoes must be less than his sins have deserved, because death, which implies the loss of all those privileges, is the allotted wages of sin.” Mark well, reader, though we may pour out our complaints before God, we must never complain against or of God. How cogent are the reasons here suggested against such a conduct! We are men, let us herein show ourselves men. Shall a man complain? Shall a reasonable creature act contrary to all reason, and an immortal being forget or disregard his immortality? Shall he be so insensible of the value of the privileges of his nature, and of his obligations to God for them, as to abuse them to God’s dishonour, instead of using them to his glory? Shall he take upon him to censure or call in question the dispensations of infinite wisdom, justice, and goodness toward him, and act as if he thought he knew better than his Maker what is good for him? Shall a living man complain — a man who has a thousand times forfeited his life, with all the blessings of it, but to whom it is still continued, and with it many of its comforts, and particularly the means of attaining life everlasting — a hope, or a foundation whereon to build a hope, of felicity and glory for ever? A man for the punishment of his sins? A punishment infinitely less than his sins have deserved? and a punishment, or chastisement, rather, which the omniscient God knows to be absolutely necessary to bring him to repentance and reformation, if he will by any means whatever be brought thereto? Surely, reader, if we be suffering for our sins, instead of spending our time in complaining and repining, we ought to be employed in repenting and reforming, and, that we may have at least one evidence that God is reconciled to us, we should endeavour to reconcile ourselves to his holy and gracious will. Or, to consider the matter in another point of view: Are we punished for our sins? It is then our wisdom to submit, and kiss the rod; for if we still walk contrary to God, he will punish us still seven times more, for when he judgeth 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.

Ver. 39. Wherefore doth a living man complain. His punishment is always less than his sins. Perhaps his afflictions check him from other crimes, which might complete his ruin.

39. Living man — “Living” is emphatic. There is some difficulty as to the last clause of this verse, which has led to different translations. The word rendered punishment of his sins, has for its first and ordinary meaning sin; then the punishment for sin. The better rendering, then, seems to be, Why doth a living man complain? Let him sorrow for his sin.

CONFESSION OF SIN, AND LAMENTATIONS OVER THE EVIL WHICH HAS COME, 40-66.

Verse 40. Let us search] How are we to get the pardon of our sins? The prophet tells us: 1. Let us examine ourselves. 2. “Let us turn again to the Lord.” 3. “Let us lift up our heart;” let us make fervent prayer and supplication for mercy. 4. “Let us lift up our hand;” let us solemnly promise to be his, and bind ourselves in a covenant to be the Lord’s only: so much lifting up the hand to God implies. Or, let us put our heart on our hand, and offer it to God; so some have translated this clause. 5. “We have transgressed;” let our confession of sin be fervent and sincere. 6. And to us who profess Christianity it may be added, Believe on the Lord Jesus Christ as having died for thee; and thou shalt not perish, but have everlasting life. Verses 46, 47, 48, {Lamentations 3:46-48,} beginning with p phe, should, as to the order of the alphabet, follow 49, 50, 51, {Lamentations 3:49-51,} which begin with [ ain, which in its grammatical position precedes the former.

Verses 40, 41. Let us search and try our ways — This will be a more reasonable and profitable employment than that of complaining and murmuring against the providence of God. Let us search what our ways have been, and try whether they have been right and good or not. Let us examine our tempers, words, and works, and consider what they have been, whether agreeable or contrary to the holy will of God. Let us try our ways, that by them we may try ourselves: for we are to judge of our state and character, not by our faint wishes, good intentions, transient resolutions, or even warm affections, but by our steps; and not by one particular step, but by our ways, our whole conduct; the ends we aim at, the rules we go by, and the agreeableness or contrariety of the temper of our minds, and the tenor of our lives to those ends and those rules. When we are in affliction it is peculiarly seasonable to consider our ways, (Haggai 1:5,) 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 distress? That we may each of us mend one, then we shall all be mended. And let us turn again to the Lord — Namely, by a sincere conversion, even to him who is turned against us, and from whom we have turned; to him let us turn by repentance, reformation, and faith, as to our owner and ruler. This particular 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, who says, Psalm 119:59, I thought on my ways, and turned my feet into thy testimonies. Let us lift up our heart, &c. — Let us apply ourselves unto God by prayer, without which we shall attempt in vain to take the preceding advice. Without supernatural light from him we shall search and try our ways to little purpose: we shall still remain unacquainted with ourselves, and shall pass a false judgment on our character and conduct; and without his renewing grace we shall not be turned to him effectually. Now for these blessings we must make application to him in fervent prayer, lifting up our hearts with our hands, and pouring out our souls with our words, in confident expectation of receiving what we ask.

40. Let us search… our ways — As Roseumuller long ago wrote, “when our sufferings arise from our sins we should search out and correct our faults.” The closing thought of the previous triplet prepares for this, which consists of exhortation to reformation and amendment. Turn… to the Lord — The preposition here is not, as we would expect, el, (la) but ol, (l[,) in which lurks an emphasis which our Version does not express. Turn as far as Jehovah; not half way, but the whole, through conversion.

Verses 40, 41. Let us search and try our ways — This will be a more reasonable and profitable employment than that of complaining and murmuring against the providence of God. Let us search what our ways have been, and try whether they have been right and good or not. Let us examine our tempers, words, and works, and consider what they have been, whether agreeable or contrary to the holy will of God. Let us try our ways, that by them we may try ourselves: for we are to judge of our state and character, not by our faint wishes, good intentions, transient resolutions, or even warm affections, but by our steps; and not by one particular step, but by our ways, our whole conduct; the ends we aim at, the rules we go by, and the agreeableness or contrariety of the temper of our minds, and the tenor of our lives to those ends and those rules. When we are in affliction it is peculiarly seasonable to consider our ways, (Haggai 1:5,) 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 distress? That we may each of us mend one, then we shall all be mended. And let us turn again to the Lord — Namely, by a sincere conversion, even to him who is turned against us, and from whom we have turned; to him let us turn by repentance, reformation, and faith, as to our owner and ruler. This particular 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, who says, Psalm 119:59, I thought on my ways, and turned my feet into thy testimonies. Let us lift up our heart, &c. — Let us apply ourselves unto God by prayer, without which we shall attempt in vain to take the preceding advice. Without supernatural light from him we shall search and try our ways to little purpose: we shall still remain unacquainted with ourselves, and shall pass a false judgment on our character and conduct; and without his renewing grace we shall not be turned to him effectually. Now for these blessings we must make application to him in fervent prayer, lifting up our hearts with our hands, and pouring out our souls with our words, in confident expectation of receiving what we ask.

Ver. 41. Let us lift up our hearts with unity to God. Let us quarrel no longer with his rod; then all heaven will be engaged in our defence; and like the soaring eagle, we leave all dangers far behind.

41. Lift up our heart… hands — As if the lifting up of the hands — outward, ceremonial prayer — were a matter of course. The real thing which is contingent, and which requires our watchful attention, is the lifting up of the “heart” also. The modifying clause, God in the heavens, is not merely for fulness, but also emphasis. The throne of his almightiness is “in the heavens,” and out of the resources of his infinite power help may come.

V. 42. Thou-Thou hast plagued us according to the just desert of our sins.

Verses 42-47. We have transgressed, &c. — Here the prophet shows what will be the effect of a proper searching and trying of our ways; we shall be convinced of our sinfulness and guilt: and he here teaches us that confession of sin must accompany petition for the pardon of it. For he that would find mercy must confess as well as forsake his sins, Proverbs 28:13; 1 John 1:9. Thou hast not pardoned — That is, as the expression seems here to mean, thou hast not removed the judgments brought upon us for our sins. Thou continuest to punish us according to the just desert of our transgressions. Thou hast covered with anger — Either, thou hast covered thyself with anger, hast covered thy face, 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 slain, thou hast not pitied — Thou hast pursued us to a fatal ruin, without showing us any pity. Thou hast covered thyself, &c., that our prayer should not pass through — Whereas in our distress we had no other resource but to apply to thee for help, thou didst so hide thy face and withdraw thyself from us, that we could have no access to thee or intercourse with thee. The expression is metaphorical, and signifies no more than that God would not hear their prayers in their distress. Thou hast made us the offscouring, &c. — That is, thou hast made us extremely contemptible in the eyes of all nations, so that they value us no more than the sweepings of their houses, or the most vile refuse, or contemptible things imaginable. All our enemies have opened their mouths — That is, to mock, scoff, and reproach us. Fear and a snare is come upon us — That is, all manner of misery: see the margin.

42. Thou hast not pardoned — As in the preceding triplet, so here, we may have a transition to the section immediately following. The prophet reminds God that the people have been punished and not “pardoned,” which is an appeal for him to stay his hand and fulfil his oft-repeated promise that he would again remember them for good.

Verses 42-47. We have transgressed, &c. — Here the prophet shows what will be the effect of a proper searching and trying of our ways; we shall be convinced of our sinfulness and guilt: and he here teaches us that confession of sin must accompany petition for the pardon of it. For he that would find mercy must confess as well as forsake his sins, Proverbs 28:13; 1 John 1:9. Thou hast not pardoned — That is, as the expression seems here to mean, thou hast not removed the judgments brought upon us for our sins. Thou continuest to punish us according to the just desert of our transgressions. Thou hast covered with anger — Either, thou hast covered thyself with anger, hast covered thy face, 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 slain, thou hast not pitied — Thou hast pursued us to a fatal ruin, without showing us any pity. Thou hast covered thyself, &c., that our prayer should not pass through — Whereas in our distress we had no other resource but to apply to thee for help, thou didst so hide thy face and withdraw thyself from us, that we could have no access to thee or intercourse with thee. The expression is metaphorical, and signifies no more than that God would not hear their prayers in their distress. Thou hast made us the offscouring, &c. — That is, thou hast made us extremely contemptible in the eyes of all nations, so that they value us no more than the sweepings of their houses, or the most vile refuse, or contemptible things imaginable. All our enemies have opened their mouths — That is, to mock, scoff, and reproach us. Fear and a snare is come upon us — That is, all manner of misery: see the margin.

43. Thou hast covered — That is, thyself. The verb means, not overwhelming, but clothing. The thought is the same in form with that of the following verse. As one puts on a coat of mail that he may enter the fight, so God puts on the covering of his wrath, out of which the lightnings leap forth unto destruction.

Verses 42-47. We have transgressed, &c. — Here the prophet shows what will be the effect of a proper searching and trying of our ways; we shall be convinced of our sinfulness and guilt: and he here teaches us that confession of sin must accompany petition for the pardon of it. For he that would find mercy must confess as well as forsake his sins, Proverbs 28:13; 1 John 1:9. Thou hast not pardoned — That is, as the expression seems here to mean, thou hast not removed the judgments brought upon us for our sins. Thou continuest to punish us according to the just desert of our transgressions. Thou hast covered with anger — Either, thou hast covered thyself with anger, hast covered thy face, 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 slain, thou hast not pitied — Thou hast pursued us to a fatal ruin, without showing us any pity. Thou hast covered thyself, &c., that our prayer should not pass through — Whereas in our distress we had no other resource but to apply to thee for help, thou didst so hide thy face and withdraw thyself from us, that we could have no access to thee or intercourse with thee. The expression is metaphorical, and signifies no more than that God would not hear their prayers in their distress. Thou hast made us the offscouring, &c. — That is, thou hast made us extremely contemptible in the eyes of all nations, so that they value us no more than the sweepings of their houses, or the most vile refuse, or contemptible things imaginable. All our enemies have opened their mouths — That is, to mock, scoff, and reproach us. Fear and a snare is come upon us — That is, all manner of misery: see the margin.

Ver. 44. Thou hast covered thyself with a cloud, that our prayers should not pass through. The French refugees, weeping in exile for their martyrs, and for their demolished temples, often quote these words in their sermons; but after a lapse of years the cloud which brightened on Zion, has brightened on them also. Napolean gave them a college at Montauban, and a seat in the senate.

44. That our prayer should not pass through — The cloud conceals God in the more benignant and paternal aspects of his character, and, what is more alarming and discouraging, renders him impervious to prayer.

Verses 42-47. We have transgressed, &c. — Here the prophet shows what will be the effect of a proper searching and trying of our ways; we shall be convinced of our sinfulness and guilt: and he here teaches us that confession of sin must accompany petition for the pardon of it. For he that would find mercy must confess as well as forsake his sins, Proverbs 28:13; 1 John 1:9. Thou hast not pardoned — That is, as the expression seems here to mean, thou hast not removed the judgments brought upon us for our sins. Thou continuest to punish us according to the just desert of our transgressions. Thou hast covered with anger — Either, thou hast covered thyself with anger, hast covered thy face, 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 slain, thou hast not pitied — Thou hast pursued us to a fatal ruin, without showing us any pity. Thou hast covered thyself, &c., that our prayer should not pass through — Whereas in our distress we had no other resource but to apply to thee for help, thou didst so hide thy face and withdraw thyself from us, that we could have no access to thee or intercourse with thee. The expression is metaphorical, and signifies no more than that God would not hear their prayers in their distress. Thou hast made us the offscouring, &c. — That is, thou hast made us extremely contemptible in the eyes of all nations, so that they value us no more than the sweepings of their houses, or the most vile refuse, or contemptible things imaginable. All our enemies have opened their mouths — That is, to mock, scoff, and reproach us. Fear and a snare is come upon us — That is, all manner of misery: see the margin.

Verses 42-47. We have transgressed, &c. — Here the prophet shows what will be the effect of a proper searching and trying of our ways; we shall be convinced of our sinfulness and guilt: and he here teaches us that confession of sin must accompany petition for the pardon of it. For he that would find mercy must confess as well as forsake his sins, Proverbs 28:13; 1 John 1:9. Thou hast not pardoned — That is, as the expression seems here to mean, thou hast not removed the judgments brought upon us for our sins. Thou continuest to punish us according to the just desert of our transgressions. Thou hast covered with anger — Either, thou hast covered thyself with anger, hast covered thy face, 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 slain, thou hast not pitied — Thou hast pursued us to a fatal ruin, without showing us any pity. Thou hast covered thyself, &c., that our prayer should not pass through — Whereas in our distress we had no other resource but to apply to thee for help, thou didst so hide thy face and withdraw thyself from us, that we could have no access to thee or intercourse with thee. The expression is metaphorical, and signifies no more than that God would not hear their prayers in their distress. Thou hast made us the offscouring, &c. — That is, thou hast made us extremely contemptible in the eyes of all nations, so that they value us no more than the sweepings of their houses, or the most vile refuse, or contemptible things imaginable. All our enemies have opened their mouths — That is, to mock, scoff, and reproach us. Fear and a snare is come upon us — That is, all manner of misery: see the margin.

Verse 47. Fear and a snare] See Clarke on “Jeremiah 48:13”.

Verses 42-47. We have transgressed, &c. — Here the prophet shows what will be the effect of a proper searching and trying of our ways; we shall be convinced of our sinfulness and guilt: and he here teaches us that confession of sin must accompany petition for the pardon of it. For he that would find mercy must confess as well as forsake his sins, Proverbs 28:13; 1 John 1:9. Thou hast not pardoned — That is, as the expression seems here to mean, thou hast not removed the judgments brought upon us for our sins. Thou continuest to punish us according to the just desert of our transgressions. Thou hast covered with anger — Either, thou hast covered thyself with anger, hast covered thy face, 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 slain, thou hast not pitied — Thou hast pursued us to a fatal ruin, without showing us any pity. Thou hast covered thyself, &c., that our prayer should not pass through — Whereas in our distress we had no other resource but to apply to thee for help, thou didst so hide thy face and withdraw thyself from us, that we could have no access to thee or intercourse with thee. The expression is metaphorical, and signifies no more than that God would not hear their prayers in their distress. Thou hast made us the offscouring, &c. — That is, thou hast made us extremely contemptible in the eyes of all nations, so that they value us no more than the sweepings of their houses, or the most vile refuse, or contemptible things imaginable. All our enemies have opened their mouths — That is, to mock, scoff, and reproach us. Fear and a snare is come upon us — That is, all manner of misery: see the margin.

Verse 48. Mine eye runneth down] I weep incessantly.

Verses 48-51. Mine eye runneth down with rivers of water — In this and the three following verses the prophet shows that the misfortunes of his country constituted no small part of his personal affliction. Mine eye affecteth my heart — Hebrew, yvpnl hllw[, preys upon my soul, as the Vulgate renders the expression, that is, my grief wears out my health and strength; because of all the daughters of my city — On account of the sufferings of the inhabitants of my city.

V. 49. Mine eye-The prophet speaks this of himself.

Verses 48-51. Mine eye runneth down with rivers of water — In this and the three following verses the prophet shows that the misfortunes of his country constituted no small part of his personal affliction. Mine eye affecteth my heart — Hebrew, yvpnl hllw[, preys upon my soul, as the Vulgate renders the expression, that is, my grief wears out my health and strength; because of all the daughters of my city — On account of the sufferings of the inhabitants of my city.

Verses 48-51. Mine eye runneth down with rivers of water — In this and the three following verses the prophet shows that the misfortunes of his country constituted no small part of his personal affliction. Mine eye affecteth my heart — Hebrew, yvpnl hllw[, preys upon my soul, as the Vulgate renders the expression, that is, my grief wears out my health and strength; because of all the daughters of my city — On account of the sufferings of the inhabitants of my city.

Verse 51. Mine eye affecteth mine heart] What I see I feel. I see nothing but misery; and I feel, in consequence, nothing but pain. There have been various translations of the original: but they all amount to this. The daughters of my city.] The villages about Jerusalem.

Verses 48-51. Mine eye runneth down with rivers of water — In this and the three following verses the prophet shows that the misfortunes of his country constituted no small part of his personal affliction. Mine eye affecteth my heart — Hebrew, yvpnl hllw[, preys upon my soul, as the Vulgate renders the expression, that is, my grief wears out my health and strength; because of all the daughters of my city — On account of the sufferings of the inhabitants of my city.

51. Mine eye affecteth, etc. — Literally, Mine eye does evil to my soul; that is, causeth pain to. Because of all the daughters of my city — Ewald and others understand by this the country towns round about Jerusalem; but it is a sufficient reply to this to say, that this interpretation is wholly without warrant of usage. The margin has for “because,” more than; but this, though admissible as a translation, is not to be preferred. The obvious meaning is the true one. The condition of the virgin daughters of an oriental city which had fallen into the power of the enemy was in these brutal times peculiarly deplorable.

Verse 52. Mine enemies chased me] From this to the end of the chapter the prophet speaks of his own personal sufferings, and especially of those which he endured in the dungeon. See Jeremiah 38:6, &c.

Verses 52-58. Mine enemies chased me sore — “The prophet in this, and the following verses, describes his own sufferings, when his enemies seized him and put him into the dungeon, Jeremiah 37:16; 38:6. He compares them to a fowler in pursuit of a bird; so, saith he, they sought all opportunities to take an advantage against me, and to deprive me of my life and liberty: and this they did without any provocation given on my part. So the word µnj, without cause, signifies.” — Lowth. They have cut off my life — I was not only sequestered from all human society, like a dead man, but in apparent danger of losing my life in the dungeon. And their laying a stone upon the entrance of that dark pit resembled the burying me alive. Waters flowed over my head; then I said, &c. — When I sunk down into the mire in this dungeon, I despaired of my life, just as if I had been sinking over head in a river. I called upon thy name, O Lord — I had recourse to thee, O Jehovah, in my distress; out of the low dungeon — As Jonah out of the whale’s belly. Observe, reader, though we be cast into ever so low a dungeon of calamity and trouble, we may from thence find a way of access to God in the highest heavens. Thus the psalmist, Out of the depths have I cried unto thee, Psalm 130:1. Hide not thine ear at my breathing, at my cry — So he terms his prayer. It was his breathing toward God, and after God. Prayer is the breath of the new man, drawing in the air of grace in petitions, and returning it in praises; it is both the evidence and 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. Thou drewest near in the day that I called upon thee — That is, thou didst graciously assure me of thy presence with me, and didst give me to see thee nigh unto me, whereas I had thought thee to be at a distance from me. Thou saidst, Fear not — This was the language, 1st, of God’s prophets, preaching to them not to fear, Isaiah 41:10, 13; 2d, of his providence, preventing those things which they were afraid of; and, 3d, 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. Thou hast pleaded the causes of my soul — That is, as it follows, Thou hast redeemed my life, hast rescued it out of the hands of those that would have taken it away, hast saved it when it was ready to be swallowed up; thou hast given me my life for a prey.

52. Without cause — The order of the words in this verse should be, to express the precise sense of the original, “without cause mine enemies chased me.”

V. 53. Dungeon-Dungeon seems here to be taken for the lowest condition of misery.

Verses 52-58. Mine enemies chased me sore — “The prophet in this, and the following verses, describes his own sufferings, when his enemies seized him and put him into the dungeon, Jeremiah 37:16; 38:6. He compares them to a fowler in pursuit of a bird; so, saith he, they sought all opportunities to take an advantage against me, and to deprive me of my life and liberty: and this they did without any provocation given on my part. So the word µnj, without cause, signifies.” — Lowth. They have cut off my life — I was not only sequestered from all human society, like a dead man, but in apparent danger of losing my life in the dungeon. And their laying a stone upon the entrance of that dark pit resembled the burying me alive. Waters flowed over my head; then I said, &c. — When I sunk down into the mire in this dungeon, I despaired of my life, just as if I had been sinking over head in a river. I called upon thy name, O Lord — I had recourse to thee, O Jehovah, in my distress; out of the low dungeon — As Jonah out of the whale’s belly. Observe, reader, though we be cast into ever so low a dungeon of calamity and trouble, we may from thence find a way of access to God in the highest heavens. Thus the psalmist, Out of the depths have I cried unto thee, Psalm 130:1. Hide not thine ear at my breathing, at my cry — So he terms his prayer. It was his breathing toward God, and after God. Prayer is the breath of the new man, drawing in the air of grace in petitions, and returning it in praises; it is both the evidence and 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. Thou drewest near in the day that I called upon thee — That is, thou didst graciously assure me of thy presence with me, and didst give me to see thee nigh unto me, whereas I had thought thee to be at a distance from me. Thou saidst, Fear not — This was the language, 1st, of God’s prophets, preaching to them not to fear, Isaiah 41:10, 13; 2d, of his providence, preventing those things which they were afraid of; and, 3d, 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. Thou hast pleaded the causes of my soul — That is, as it follows, Thou hast redeemed my life, hast rescued it out of the hands of those that would have taken it away, hast saved it when it was ready to be swallowed up; thou hast given me my life for a prey.

53. Cast a stone, etc. — They covered the pit in which the prophet was confined with a stone, to make escape hopeless.

V. 54. Cut off-I am undone, there is no hope for me.

Verses 52-58. Mine enemies chased me sore — “The prophet in this, and the following verses, describes his own sufferings, when his enemies seized him and put him into the dungeon, Jeremiah 37:16; 38:6. He compares them to a fowler in pursuit of a bird; so, saith he, they sought all opportunities to take an advantage against me, and to deprive me of my life and liberty: and this they did without any provocation given on my part. So the word µnj, without cause, signifies.” — Lowth. They have cut off my life — I was not only sequestered from all human society, like a dead man, but in apparent danger of losing my life in the dungeon. And their laying a stone upon the entrance of that dark pit resembled the burying me alive. Waters flowed over my head; then I said, &c. — When I sunk down into the mire in this dungeon, I despaired of my life, just as if I had been sinking over head in a river. I called upon thy name, O Lord — I had recourse to thee, O Jehovah, in my distress; out of the low dungeon — As Jonah out of the whale’s belly. Observe, reader, though we be cast into ever so low a dungeon of calamity and trouble, we may from thence find a way of access to God in the highest heavens. Thus the psalmist, Out of the depths have I cried unto thee, Psalm 130:1. Hide not thine ear at my breathing, at my cry — So he terms his prayer. It was his breathing toward God, and after God. Prayer is the breath of the new man, drawing in the air of grace in petitions, and returning it in praises; it is both the evidence and 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. Thou drewest near in the day that I called upon thee — That is, thou didst graciously assure me of thy presence with me, and didst give me to see thee nigh unto me, whereas I had thought thee to be at a distance from me. Thou saidst, Fear not — This was the language, 1st, of God’s prophets, preaching to them not to fear, Isaiah 41:10, 13; 2d, of his providence, preventing those things which they were afraid of; and, 3d, 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. Thou hast pleaded the causes of my soul — That is, as it follows, Thou hast redeemed my life, hast rescued it out of the hands of those that would have taken it away, hast saved it when it was ready to be swallowed up; thou hast given me my life for a prey.

54. Waters flowed — Figurative language, but such as would be very naturally suggested from the circumstance of using underground cisterns for dungeons. Jeremiah’s troubles overwhelmed him, and his case was as hopeless as though “waters” had literally “flowed over” his head. This verse is, in thought, similar to that used by Jonah in chap. 2:5.

Verses 52-58. Mine enemies chased me sore — “The prophet in this, and the following verses, describes his own sufferings, when his enemies seized him and put him into the dungeon, Jeremiah 37:16; 38:6. He compares them to a fowler in pursuit of a bird; so, saith he, they sought all opportunities to take an advantage against me, and to deprive me of my life and liberty: and this they did without any provocation given on my part. So the word µnj, without cause, signifies.” — Lowth. They have cut off my life — I was not only sequestered from all human society, like a dead man, but in apparent danger of losing my life in the dungeon. And their laying a stone upon the entrance of that dark pit resembled the burying me alive. Waters flowed over my head; then I said, &c. — When I sunk down into the mire in this dungeon, I despaired of my life, just as if I had been sinking over head in a river. I called upon thy name, O Lord — I had recourse to thee, O Jehovah, in my distress; out of the low dungeon — As Jonah out of the whale’s belly. Observe, reader, though we be cast into ever so low a dungeon of calamity and trouble, we may from thence find a way of access to God in the highest heavens. Thus the psalmist, Out of the depths have I cried unto thee, Psalm 130:1. Hide not thine ear at my breathing, at my cry — So he terms his prayer. It was his breathing toward God, and after God. Prayer is the breath of the new man, drawing in the air of grace in petitions, and returning it in praises; it is both the evidence and 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. Thou drewest near in the day that I called upon thee — That is, thou didst graciously assure me of thy presence with me, and didst give me to see thee nigh unto me, whereas I had thought thee to be at a distance from me. Thou saidst, Fear not — This was the language, 1st, of God’s prophets, preaching to them not to fear, Isaiah 41:10, 13; 2d, of his providence, preventing those things which they were afraid of; and, 3d, 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. Thou hast pleaded the causes of my soul — That is, as it follows, Thou hast redeemed my life, hast rescued it out of the hands of those that would have taken it away, hast saved it when it was ready to be swallowed up; thou hast given me my life for a prey.

55. Low dungeon, etc. — Here is evidently a reminiscence of the 88th psalm, in the sixth verse of which the same original words are rendered lowest pit. The meaning is not sheol, but the deep places.

V. 56. Heard-In former afflictions. Hide not-Shew me now the same favour.

Verse 56. Hide not thine ear at my breathing] He dared not even to complain, nor to cry, nor to pray aloud: he was obliged to whisper his prayer to God. It was only a breathing.

Verses 52-58. Mine enemies chased me sore — “The prophet in this, and the following verses, describes his own sufferings, when his enemies seized him and put him into the dungeon, Jeremiah 37:16; 38:6. He compares them to a fowler in pursuit of a bird; so, saith he, they sought all opportunities to take an advantage against me, and to deprive me of my life and liberty: and this they did without any provocation given on my part. So the word µnj, without cause, signifies.” — Lowth. They have cut off my life — I was not only sequestered from all human society, like a dead man, but in apparent danger of losing my life in the dungeon. And their laying a stone upon the entrance of that dark pit resembled the burying me alive. Waters flowed over my head; then I said, &c. — When I sunk down into the mire in this dungeon, I despaired of my life, just as if I had been sinking over head in a river. I called upon thy name, O Lord — I had recourse to thee, O Jehovah, in my distress; out of the low dungeon — As Jonah out of the whale’s belly. Observe, reader, though we be cast into ever so low a dungeon of calamity and trouble, we may from thence find a way of access to God in the highest heavens. Thus the psalmist, Out of the depths have I cried unto thee, Psalm 130:1. Hide not thine ear at my breathing, at my cry — So he terms his prayer. It was his breathing toward God, and after God. Prayer is the breath of the new man, drawing in the air of grace in petitions, and returning it in praises; it is both the evidence and 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. Thou drewest near in the day that I called upon thee — That is, thou didst graciously assure me of thy presence with me, and didst give me to see thee nigh unto me, whereas I had thought thee to be at a distance from me. Thou saidst, Fear not — This was the language, 1st, of God’s prophets, preaching to them not to fear, Isaiah 41:10, 13; 2d, of his providence, preventing those things which they were afraid of; and, 3d, 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. Thou hast pleaded the causes of my soul — That is, as it follows, Thou hast redeemed my life, hast rescued it out of the hands of those that would have taken it away, hast saved it when it was ready to be swallowed up; thou hast given me my life for a prey.

56. Hide not, etc. — Literally, hide not thine ear to my relief, to my cry: that is, turn not away from my cry.

Verse 57. Fear not.] How powerful is this word when spoken by the Spirit of the Lord to a disconsolate heart. To every mourner we may say, on the authority of God, Fear not! God will plead thy cause, and redeem thy soul.

Verses 52-58. Mine enemies chased me sore — “The prophet in this, and the following verses, describes his own sufferings, when his enemies seized him and put him into the dungeon, Jeremiah 37:16; 38:6. He compares them to a fowler in pursuit of a bird; so, saith he, they sought all opportunities to take an advantage against me, and to deprive me of my life and liberty: and this they did without any provocation given on my part. So the word µnj, without cause, signifies.” — Lowth. They have cut off my life — I was not only sequestered from all human society, like a dead man, but in apparent danger of losing my life in the dungeon. And their laying a stone upon the entrance of that dark pit resembled the burying me alive. Waters flowed over my head; then I said, &c. — When I sunk down into the mire in this dungeon, I despaired of my life, just as if I had been sinking over head in a river. I called upon thy name, O Lord — I had recourse to thee, O Jehovah, in my distress; out of the low dungeon — As Jonah out of the whale’s belly. Observe, reader, though we be cast into ever so low a dungeon of calamity and trouble, we may from thence find a way of access to God in the highest heavens. Thus the psalmist, Out of the depths have I cried unto thee, Psalm 130:1. Hide not thine ear at my breathing, at my cry — So he terms his prayer. It was his breathing toward God, and after God. Prayer is the breath of the new man, drawing in the air of grace in petitions, and returning it in praises; it is both the evidence and 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. Thou drewest near in the day that I called upon thee — That is, thou didst graciously assure me of thy presence with me, and didst give me to see thee nigh unto me, whereas I had thought thee to be at a distance from me. Thou saidst, Fear not — This was the language, 1st, of God’s prophets, preaching to them not to fear, Isaiah 41:10, 13; 2d, of his providence, preventing those things which they were afraid of; and, 3d, 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. Thou hast pleaded the causes of my soul — That is, as it follows, Thou hast redeemed my life, hast rescued it out of the hands of those that would have taken it away, hast saved it when it was ready to be swallowed up; thou hast given me my life for a prey.

V. 58. O Lord-Thou hast been wont to take my part against my enemies.

Verses 52-58. Mine enemies chased me sore — “The prophet in this, and the following verses, describes his own sufferings, when his enemies seized him and put him into the dungeon, Jeremiah 37:16; 38:6. He compares them to a fowler in pursuit of a bird; so, saith he, they sought all opportunities to take an advantage against me, and to deprive me of my life and liberty: and this they did without any provocation given on my part. So the word µnj, without cause, signifies.” — Lowth. They have cut off my life — I was not only sequestered from all human society, like a dead man, but in apparent danger of losing my life in the dungeon. And their laying a stone upon the entrance of that dark pit resembled the burying me alive. Waters flowed over my head; then I said, &c. — When I sunk down into the mire in this dungeon, I despaired of my life, just as if I had been sinking over head in a river. I called upon thy name, O Lord — I had recourse to thee, O Jehovah, in my distress; out of the low dungeon — As Jonah out of the whale’s belly. Observe, reader, though we be cast into ever so low a dungeon of calamity and trouble, we may from thence find a way of access to God in the highest heavens. Thus the psalmist, Out of the depths have I cried unto thee, Psalm 130:1. Hide not thine ear at my breathing, at my cry — So he terms his prayer. It was his breathing toward God, and after God. Prayer is the breath of the new man, drawing in the air of grace in petitions, and returning it in praises; it is both the evidence and 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. Thou drewest near in the day that I called upon thee — That is, thou didst graciously assure me of thy presence with me, and didst give me to see thee nigh unto me, whereas I had thought thee to be at a distance from me. Thou saidst, Fear not — This was the language, 1st, of God’s prophets, preaching to them not to fear, Isaiah 41:10, 13; 2d, of his providence, preventing those things which they were afraid of; and, 3d, 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. Thou hast pleaded the causes of my soul — That is, as it follows, Thou hast redeemed my life, hast rescued it out of the hands of those that would have taken it away, hast saved it when it was ready to be swallowed up; thou hast given me my life for a prey.

Ver. 58. Oh Lord, thou hast pleaded the causes of my soul. Thus hope opened for Zion at last. No man cries to God in vain; for though the prophet could not then have the favour he asked, he got a new pledge of it in his heart.

Verses 59-63. O Lord, thou hast seen my wrong — Here the prophet adverts to his present sufferings, and the ill usage he met with, concerning which he appeals to God; as if he had said, Thou hast seen that I have done no wrong at all, but that I suffer a great deal. He that knows all things knew, 1st, The malice they had against him; thou hast seen, says he, 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. 2d, The designs and projects they had laid to do him a mischief. Thou hast seen, verse 60, and again, verse 61, Thou hast heard, all their imaginations against me, both their desires and their devices to ruin me; these, whether they show themselves in word or deed, are perfectly known to thee. 3d, The contempt and calumny wherewith they loaded him, all that they spoke slightly, and all that they spoke reproachfully of him. Thou hast heard their reproach, verse 61; all the ill characters they give me, laying to my charge things that I know not, all the methods that they use to make me odious and contemptible, even the lips of those that rose up against me, verse 62; the contumelious language they use whenever they speak of me. Behold, their sitting down, &c. — That is, Behold at all times, whether they sit down or rise up, I am made the subject of their merriment, and their laughing-stock.

V. 60. Seen-Thou hast been a witness to all their fury.

Verse 60. Thou hast seen—all their imaginations] Every thing is open to the eye of God. Distressed soul! though thou knowest not what thy enemies meditate against thee; yet he who loves thee does, and will infallibly defeat all their plots, and save thee.

Verses 59-63. O Lord, thou hast seen my wrong — Here the prophet adverts to his present sufferings, and the ill usage he met with, concerning which he appeals to God; as if he had said, Thou hast seen that I have done no wrong at all, but that I suffer a great deal. He that knows all things knew, 1st, The malice they had against him; thou hast seen, says he, 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. 2d, The designs and projects they had laid to do him a mischief. Thou hast seen, verse 60, and again, verse 61, Thou hast heard, all their imaginations against me, both their desires and their devices to ruin me; these, whether they show themselves in word or deed, are perfectly known to thee. 3d, The contempt and calumny wherewith they loaded him, all that they spoke slightly, and all that they spoke reproachfully of him. Thou hast heard their reproach, verse 61; all the ill characters they give me, laying to my charge things that I know not, all the methods that they use to make me odious and contemptible, even the lips of those that rose up against me, verse 62; the contumelious language they use whenever they speak of me. Behold, their sitting down, &c. — That is, Behold at all times, whether they sit down or rise up, I am made the subject of their merriment, and their laughing-stock.

Verses 59-63. O Lord, thou hast seen my wrong — Here the prophet adverts to his present sufferings, and the ill usage he met with, concerning which he appeals to God; as if he had said, Thou hast seen that I have done no wrong at all, but that I suffer a great deal. He that knows all things knew, 1st, The malice they had against him; thou hast seen, says he, 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. 2d, The designs and projects they had laid to do him a mischief. Thou hast seen, verse 60, and again, verse 61, Thou hast heard, all their imaginations against me, both their desires and their devices to ruin me; these, whether they show themselves in word or deed, are perfectly known to thee. 3d, The contempt and calumny wherewith they loaded him, all that they spoke slightly, and all that they spoke reproachfully of him. Thou hast heard their reproach, verse 61; all the ill characters they give me, laying to my charge things that I know not, all the methods that they use to make me odious and contemptible, even the lips of those that rose up against me, verse 62; the contumelious language they use whenever they speak of me. Behold, their sitting down, &c. — That is, Behold at all times, whether they sit down or rise up, I am made the subject of their merriment, and their laughing-stock.

Ver. 61-66. Thou hast heard their reproach, oh Lord. The men that obstructed my ministry, cast me into prison, and sought my life. Requite them, oh Lord, according to their works. Though St. Paul cites these words against Alexander, who sought to destroy him; yet from Jesus, full of truth and grace, we hear the voice, “bless and curse not.”

Verses 59-63. O Lord, thou hast seen my wrong — Here the prophet adverts to his present sufferings, and the ill usage he met with, concerning which he appeals to God; as if he had said, Thou hast seen that I have done no wrong at all, but that I suffer a great deal. He that knows all things knew, 1st, The malice they had against him; thou hast seen, says he, 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. 2d, The designs and projects they had laid to do him a mischief. Thou hast seen, verse 60, and again, verse 61, Thou hast heard, all their imaginations against me, both their desires and their devices to ruin me; these, whether they show themselves in word or deed, are perfectly known to thee. 3d, The contempt and calumny wherewith they loaded him, all that they spoke slightly, and all that they spoke reproachfully of him. Thou hast heard their reproach, verse 61; all the ill characters they give me, laying to my charge things that I know not, all the methods that they use to make me odious and contemptible, even the lips of those that rose up against me, verse 62; the contumelious language they use whenever they speak of me. Behold, their sitting down, &c. — That is, Behold at all times, whether they sit down or rise up, I am made the subject of their merriment, and their laughing-stock.

Ver. 61-66. Thou hast heard their reproach, oh Lord. The men that obstructed my ministry, cast me into prison, and sought my life. Requite them, oh Lord, according to their works. Though St. Paul cites these words against Alexander, who sought to destroy him; yet from Jesus, full of truth and grace, we hear the voice, “bless and curse not.”

V. 63. I am-At feasts, and at their merry meetings, I am all the subject of their discourse.

Verses 59-63. O Lord, thou hast seen my wrong — Here the prophet adverts to his present sufferings, and the ill usage he met with, concerning which he appeals to God; as if he had said, Thou hast seen that I have done no wrong at all, but that I suffer a great deal. He that knows all things knew, 1st, The malice they had against him; thou hast seen, says he, 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. 2d, The designs and projects they had laid to do him a mischief. Thou hast seen, verse 60, and again, verse 61, Thou hast heard, all their imaginations against me, both their desires and their devices to ruin me; these, whether they show themselves in word or deed, are perfectly known to thee. 3d, The contempt and calumny wherewith they loaded him, all that they spoke slightly, and all that they spoke reproachfully of him. Thou hast heard their reproach, verse 61; all the ill characters they give me, laying to my charge things that I know not, all the methods that they use to make me odious and contemptible, even the lips of those that rose up against me, verse 62; the contumelious language they use whenever they speak of me. Behold, their sitting down, &c. — That is, Behold at all times, whether they sit down or rise up, I am made the subject of their merriment, and their laughing-stock.

Ver. 61-66. Thou hast heard their reproach, oh Lord. The men that obstructed my ministry, cast me into prison, and sought my life. Requite them, oh Lord, according to their works. Though St. Paul cites these words against Alexander, who sought to destroy him; yet from Jesus, full of truth and grace, we hear the voice, “bless and curse not.”

Verses 64-66. Render to them a recompense, &c. — See note on Jeremiah 11:20. The verbs in these verses are not in the imperative mood, but all in the future tense, and certainly should have been so rendered, as indeed they are by the LXX., Apodwseiv autoiv antapodoma Kurie — Apodwseiv autoiv — kai diav mou mocqon. Su autouv katadiwxeiv en orgh, kai exanalwseiv autouv upokatwqen tou ouranou Kurie. Thou wilt render unto them a recompense, O Lord — Thou wilt render unto them the grief of my heart. Thou wilt persecute them in wrath, and destroy them from under the heaven, O Lord. Thus also the Vulgate, Blaney, and many others.

Ver. 61-66. Thou hast heard their reproach, oh Lord. The men that obstructed my ministry, cast me into prison, and sought my life. Requite them, oh Lord, according to their works. Though St. Paul cites these words against Alexander, who sought to destroy him; yet from Jesus, full of truth and grace, we hear the voice, “bless and curse not.”

Verse 65. Give them sorrow of heart] They shall have a callous heart, covered with obstinacy, and thy execration. The former is their state, the latter their fate. This is the consequence of their hardening their hearts from thy fear. Blayney translates, “Thou wilt give with a hearty concordance thy curse unto them.” That is, Thou wilt give it to them freely, and without reserve; intimating that God felt no longer any bowels of compassion for them. Formerly he inflicted punishments with reluctance, while there was any hope of amendment: but, in the instance before us, the case was so hopeless, that God acts according to the simple principle of vindictive justice. The prophet therefore considers them on the utmost verge of final reprobation: another plunge, and they are lost for ever.

Verses 64-66. Render to them a recompense, &c. — See note on Jeremiah 11:20. The verbs in these verses are not in the imperative mood, but all in the future tense, and certainly should have been so rendered, as indeed they are by the LXX., Apodwseiv autoiv antapodoma Kurie — Apodwseiv autoiv — kai diav mou mocqon. Su autouv katadiwxeiv en orgh, kai exanalwseiv autouv upokatwqen tou ouranou Kurie. Thou wilt render unto them a recompense, O Lord — Thou wilt render unto them the grief of my heart. Thou wilt persecute them in wrath, and destroy them from under the heaven, O Lord. Thus also the Vulgate, Blaney, and many others.

Ver. 61-66. Thou hast heard their reproach, oh Lord. The men that obstructed my ministry, cast me into prison, and sought my life. Requite them, oh Lord, according to their works. Though St. Paul cites these words against Alexander, who sought to destroy him; yet from Jesus, full of truth and grace, we hear the voice, “bless and curse not.”

V. 66. Persecute-Many passages of this nature which we meet with are prophecies, some of them may be both prophecies and prayers.

Verse 66. Persecute and destroy them] Thou wilt pursue them with destruction. These are all declaratory, not imprecatory. From under the heavens of the Lord.] This verse seems to allude to the Chaldaic prediction, in Jeremiah 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.

LAMENTATIONS

Verses 64-66. Render to them a recompense, &c. — See note on Jeremiah 11:20. The verbs in these verses are not in the imperative mood, but all in the future tense, and certainly should have been so rendered, as indeed they are by the LXX., Apodwseiv autoiv antapodoma Kurie — Apodwseiv autoiv — kai diav mou mocqon. Su autouv katadiwxeiv en orgh, kai exanalwseiv autouv upokatwqen tou ouranou Kurie. Thou wilt render unto them a recompense, O Lord — Thou wilt render unto them the grief of my heart. Thou wilt persecute them in wrath, and destroy them from under the heaven, O Lord. Thus also the Vulgate, Blaney, and many others.

Ver. 61-66. Thou hast heard their reproach, oh Lord. The men that obstructed my ministry, cast me into prison, and sought my life. Requite them, oh Lord, according to their works. Though St. Paul cites these words against Alexander, who sought to destroy him; yet from Jesus, full of truth and grace, we hear the voice, “bless and curse not.”