Chapter 3

1 The faithful bewail their calamities. 22 By the mercies of God they nourish their hope. 37 They acknowledge God’s justice. 55 They pray for deliverance, 64 and vengeance on their enemies.

1. I am. This poem is a triple acrostic in the Hebrew Bible; that is, each letter of the Hebrew alphabet is the initial letter of three successive verses, in alphabetical order (see on ch. 1:1). For a discussion of Hebrew poetry, see Vol. III, pp. 17–28.

The man. Two opinions have been generally advanced as to the identity of the speaker in this chapter: (1) that it is Jeremiah recounting his own tribulations, or (2) that the prophet here couches a general picture of the sufferings of Judah in the form of a recital of personal experience. If this poem does set forth Jeremiah’s own experience, it is certainly typical of that of the people of Judah. However, there is much to lead to the conclusion that the chapter refers to the general experience of the Jews in the downfall of their kingdom. Chapters 1 and 2 both establish a pattern of personifying the city and nation. It would appear that this device is continued here, as vs. 40–47 suddenly shift to the first person plural, and v. 48 begins a section in the first person singular.

The rod of his wrath. Verses 1–18 portray in general poetic terms the severity of the judgments of God. The term “rod” is used repeatedly in the OT in the sense of an instrument of punishment (Job 21:9; Isa. 10:5). So, here, according to Jeremiah God’s punishments are corrections, manifestations of His loving care, visited upon His people that they may turn to Him with sincere hearts (Lam. 3:32, 33, 39, 40).

3. Surely. Heb. Хak (see on Ps. 62:1).

Turned. Heb. shub, “to return”; used here idiomatically in the sense of a repeated action and thus equivalent to the adverb “again.” The turning of the Lord’s hand against His people was repeated.

Note the succession of poetic figures that follows in amplification of v. 3, depicting the various types of punishments: v. 4, sickness; v. 5, siege; v. 6, darkness; vs. 7–9, imprisonment; vs. 10, 11, a beast of prey; vs. 12, 13, a hunter.

5. Builded against me. The thought is either that God has confined His people within walls, or that He has built siege machinery against them—even as Nebuchadnezzar did when he laid siege to Jerusalem.

Gall. Heb.roХsh, “a bitter and poisonous herb” (see on Ps. 69:21). The word is also used for the poison of serpents (Deut. 32:33; Job 20:16).

6. He hath set. In the Hebrew Bible, this verse is almost identical with the last part of Ps. 143:3. Its appearance here is indicative of Jeremiah’s familiarity with the psalms.

Dark places. This testifies to the truth that the resting place of the dead is one of darkness and inactivity (see on Eccl. 9:10; Isa. 38:18).

8. When I cry and shout. Or, “When I am crying and shouting”; indicating a continued or repeated action.

He shutteth out. This appears at first to contradict the many assurances that God does hear prayer (see Ps. 65:2; 91:15; Joel 2:32). It must be noted, however, that there is a progression of thought in this poem. At this point Jeremiah is speaking either of his own attitude or of that of his people as they survey their ruined situation. The Lord has not heard their prayers for deliverance. In their discouragement it seems as if He will never hear them. But there is yet hope. As the thought of the poem progresses, assurance is given that “the Lord is good unto them that wait for him. … It is good that a man should both hope and quietly wait for the salvation of the Lord” (Lam. 3:25, 26). Seemingly unanswered prayers are often only a test to determine whether the suppliant is fully prepared to appreciate and utilize to the best advantage the gift he has requested.

9. Made my paths crooked. The picture is that the main roads, or ways, are walled up, and that when the speaker is forced to turn into side paths, he finds them tortuous and difficult.

13. My reins. Literally, “my kidneys,” a figure for the viscera in general, once thought to be the seat of emotions (see on ch. 2:11). God’s arrows have struck at the very vitals of the nation, not only physically, but psychologically (see v. 14). “Reins” in this sense is a common expression with Jeremiah (Jer. 11:20; 12:2; 17:10; 20:12).

14. Their song. A reference to the making of triumphant and derisive music, particularly singing, over a fallen enemy (see on Job 30:9; Ps. 69:12).

15. Made me drunken. Literally, “satiated me.” The thought is not so much that of drunkenness or loss of sobriety, but of being filled to excess.

Wormwood. A very bitter herb, symbolic of the heartbreaking experiences of the Jews (see on Prov. 5:4).

16. Broken my teeth. The figure of food is continued from v. 15. Not only must Judah be sated with the bitterest of drinks, but also her food is filled with gravel. Jewish tradition in the Midrash states that while en route to exile in Babylon, the Jews had to bake their bread in pits, and thus it became mixed with grit.

Ashes. A common symbol of mourning (see 2 Sam. 13:19; Job 2:8).

17. My soul. An idiomatic expression for “me” (see on Ps. 16:10).

Peace. See on Jer. 6:14.

18. Strength. Heb. nesach (see on 1 Sam. 15:29).

19. Remembering. The Hebrew may be translated either “remembering,” or “remember,” the choice depending upon the relation of this verse to the preceding and following verses.

Wormwood. See on v. 15.

Gall. See on v. 5.

20. Still in remembrance. When a man is in the right frame of mind, continued reflection on divine judgments brings him humility of spirit.

22. Mercies. Heb. chasadim (see Additional Note on Psalm 36). The plural form of the word here suggests the manifestations of God’s love, which are innumerable in variety and never failing.

Verses 22–41 form the center and climax, not only of this poem, but of the whole five chapters of Lamentations. Here is revealed the sublime truth of the Lord’s real intentions toward His afflicted people. These verses answer in unequivocal positives the many negative questions that may arise from a reading of the chapters that open and close the book. Here Jehovah is revealed as a God who, though He punishes, “doth not afflict willingly” (v. 33), and whose “compassions fail not” (v. 22).

23. New every morning. The loving-kindnesses of God—life, health, food, shelter, clothing, human affection and companionship, and countless other blessings—are renewed every day of man’s life with such constancy that one may easily take them for granted and forget that each one is a gift, a manifestation of the steadfast love of Him who is the Giver of every good and perfect gift (see James 1:17).

25. Good. Verses 25–27 begin not only with the same Hebrew letter but also with the same word, tob, “good.” Thus is set the tone of this part of the poem.

Wait. Here is the key to confidence in adversity. Waiting implies faith and patience.

26. Hope and quietly wait. Again emphasis is laid upon courageous submission to God’s way, which ultimately is always best (see on Rom. 8:28).

27. Yoke. A symbol of subjection or service (see Jer. 27:8, 11, 12).

In his youth. A man is especially fortunate when he learns this lesson in his youth; then his whole succeeding life is tempered by godly patience. Jeremiah himself had been called in his youth to the prophetic office, with all its hardship and heartbreak (Jer. 1:6).

28. He sitteth alone. See ch. 1:1, where in Hebrew the same words are used of Jerusalem (also see Jer. 15:17). This solitary condition is now recognized as being for Jerusalem’s benefit.

Verses 28–30 elaborate on what it really means to “bear the yoke” (v. 27). They become even more forceful when it is remembered that this patient humiliation is to be borne in the days of youth.

Borne. Rather, “laid.” The subject, though not stated, must be the Lord. The fact that it is God who imposes the hardship is the basic reason why it is wholesome to endure the yoke.

29. Mouth in the dust. A graphic representation of falling with one’s face to the ground in utter submission, a common practice in ancient times (see on Gen. 17:3). Jehu, king of Israel, for instance, is thus portrayed on the famous Black Obelisk of Shalmaneser III, on which he appears on hands and knees, with his face to the ground, before the Assyrian king, while his servants present tribute (see Vol. II, opposite p. 49).

30. He giveth his cheek. This is a forceful OT statement of the doctrine of turning the other cheek, so impressively taught by Jesus (Matt. 5:39). David’s conduct toward Shimei was an outstanding exemplification of this principle (2 Sam. 16:11, 12).

31. For the Lord. Verses 31–33 are the key to a right understanding of the whole book of Lamentations. They are a revelation of God’s love behind and through all the suffering He allows to come to His children. The Lord does not permit adversity without reference to man’s conduct. While God may times allow affliction, it is also true that man brings it on himself. Punishment, to God, is His “strange act” (Isa. 28:21). In His overruling providence God at times “permits evils to take place that He may prevent still greater evils that would appear” (EGW RH Feb. 4, 1909).

32. Mercies. See on v. 22. The constancy, variety, and number of the “ordinary” daily blessings every man receives, should be proof to the one who suffers adversity that his God yet will “have compassion.”

33. Not afflict willingly. The wonderful love of God for His children fairly radiates through this passage. It is not the desire or will of God to hurt or destroy any of His creatures. He is “not willing that any should perish, but that all should come to repentance” (2 Peter. 3:9). In His desire to lead men to salvation the Lord will pour out an abundant manifestation of His mercies. Sometimes, when all else has failed, the Lord, in love to man, will permit afflictions to come upon him, to bring him to repentance. Such was the case with the nation of Judah in Jeremiah’s day. “God had long delayed His judgments because of His unwillingness to humiliate His chosen people, but now He would visit His displeasure upon them as a last effort to check them in their evil course” (4T 165).

34. To crush. A vivid reference probably to the custom of ancient conquerors of placing their feet upon the necks of conquered foes. Thus Darius the Great is depicted on the Behistun inscription with his foot upon the body of the usurper, Gaumata (see Vol. III, p. 70; see also illustration, Vol. I, p. 98).

Prisoners. Evidently a figure of all mankind as they stand before God.

35. The right. This expression seems to convey the same thought as the term “human rights.” In creating man, God endowed him with certain inalienable rights, which He will not take away. In view of the time and circumstances in which these words were written, they constitute a most remarkable assertion of the dignity of the individual.

36. To subvert. The picture is that of dishonestly obtaining a decision against a man who has brought a just suit before a judge.

39. Living man complain. On this verse the traditional Jewish commentary, the Midrash, remarks laconically, “It is sufficient for him that he lives” (Midrash Rabbah, Lamentations, sec. 9). The fact that a man has life—a gift of God—is enough to remind him that a divine hand preserves him (see Acts 17:28). The poet here uses a bit of irony to shame the one who is tempted to complain under trial: Will a man who every moment draws breath by the leave of God dare speak against the Lord’s direction of the affairs of the universe?

40. Try our ways. The afflictions and troubles that come to all are reminders that man himself is to search his heart, and that he should change his ways if they are not in accord with God’s ways.

41. Our heart. See on ch. 2:19. The thought here is not that the heart is to be lifted up in the hands, but that for prayer to be effective, not only the hands, but the heart too, must be lifted up (see Luke 18:10–14).

42. We … thou. These words, which are made emphatic in the Hebrew, emphasize the appalling contrast between the people and their God. Verse 42 forms a conclusion to the argument that begins with v. 37. The succeeding verses return to a description of the judgments suffered by Judah.

Pardoned. Heb. salach, “to forgive”; always used of God’s act, never of man’s. The word frequently lays emphasis on the result of forgiveness as demonstrated by the remission of punishment (Jer. 36:3; Amos 7:2; see on 2 Kings 24:4). It is this thought that seems to be uppermost here. Jeremiah does not say God will not forgive Judah her sins and restore her, for He will (Jer. 33:6–8); but the prophet does say that the Lord has not excused Judah from the punishment that is due her.

44. Not pass through. See on v. 8. It was Judah’s sin that stood as a wall through which her prayers could not pass (see Isa. 59:2).

45. Offscouring. That which is swept away; hence refuse or filth.

46. All. The Hebrew letter peХ, which begins vs. 46–48, and the Hebrew letter Хayin, which begins vs. 49–51, are in the reverse of their usual alphabetical order (see ch. 4:16, 17; see on ch. 2:16).

47. Fear and a snare. The alliteration in this verse is striking when read in Hebrew, but cannot be reproduced in an English translation.

48. Eye runneth down. See Ps. 119:136; Lam. 1:16; 2:18.

49. Trickleth down. Literally, “runs,” “flows,” or “pours out.” The expression here is a vigorous one and is parallel with v. 48.

51. Affecteth mine heart. This may be understood: (1) that the physical discomfort caused the eyes by continual weeping aggravates the already distraught emotions of the poet; or (2) that the sights he beholds with his eyes bring grief to his heart. The latter fits in better with the spirit of the book.

53. Dungeon. Some have taken vs. 52–57 as autobiographical, recounting Jeremiah’s experience in the dungeon of Malchiah (Jer. 38:1–13). However, there is no record that stones were thrown upon Jeremiah, or that he was in any actual water. However, if these expressions are to be taken figuratively, it would seem that the whole passage here may well be understood as referring to the experience of the nation as a whole.

A stone. Heb. Хeben. While singular in form, this word seems to be collective in meaning, “stones,” and probably refers to the Hebrew custom of stoning. Thus the body of Absalom was put into a pit and stones were heaped upon it (2 Sam. 18:17). If the word is taken as singular, however, the meaning might be that not only has the afflicted prisoner been put into a dungeon, but a stone has been thrown over its mouth to prevent any possibility that he might escape.

54. Waters. A figure typifying great distress (see on Ps. 42:7).

56. Breathing. Heb. rewachah, from the verb rewach, “to be relieved.” Rewachah is used only one other place in the Bible, Ex. 8:15, where it refers to the “respite” granted Egypt from the plague of frogs; the Egyptians were given a chance to catch their breath. While the meaning in this verse is not entirely clear, the sense seems to be, “Do not hide thine ear to my cry for respite.”

57. Fear not. For comment see on Isa. 41:10.

58. Pleaded the causes. That is, pleaded the cases. Jehovah is Israel’s advocate (see 1 John 2:1).

Redeemed. This term is used to describe the action of a near kinsman in avenging the blood of a slain man (Deut. 19:6, translated “avenger”), in buying back property sold by a relative (Lev. 25:25), or in marrying a widowed kinswoman (Ruth 3:13, translated “do the kinsman’s part”). Thus Jehovah is Israel’s avenger (see on Deut. 32:35), her redeemer (see on Ps. 107:2), and her new husband (see on Isa. 54:4–6).

63. Their rising up. That is, their whole course of life (see Ps. 139:2).

Their musick. See on v. 14.

64. Render. Literally, “thou wilt cause to return.” It seems best to understand vs. 64–66 as a forecast of the punishment Jehovah will bring on those who have ravaged Judah, rather than as a prayer for vengeance (see Vol. III, p. 624), as might at first appear to be the case.

66. Persecute and destroy. The Hebrew reads literally, “thou wilt pursue and destroy.”

Ellen G. White comments

14  PK 420

18   PK 421

22   PK 325, 341, 461

22, 23  ML 327, 5T 315

22–26PK 421

26   7T 243

27   MYP 368

33   CH 375; GW 239; MB 10

37   PP 360

40   PK 461

45   9T 236