Exegetical and Hermeneutical Commentary of Lamentations 3:19
Remembering mine affliction and my misery, the wormwood and the gall.
19. God is now directly invoked.
misery ] mg. wandering, or, outcast state.
Fuente: The Cambridge Bible for Schools and Colleges
Remembering – Or, as in the margin. It is a prayer to Yahweh.
My misery – Or, my homelessness (Lam 1:7 note).
Fuente: Albert Barnes’ Notes on the Bible
If, according to our translation, we read
Remembering, or While I remember, these two verses contain but one sentence; in tire former part the prophet in the name of this people expresseth their despairing condition; in the latter he gives the reason of it, viz. the peoples poring upon their great and heavy afflictions, which he compares to wormwood and gall, two things excessively bitter, and often made use of to signify great affliction, Psa 69:21; Jer 8:14; 9:15; 23:15; Rev 8:11. But it may as well be read imperatively, Remember mine affliction; so the first of these two verses expresseth the dejection of the peoples minds in their captivity, caused through their proneness to despair of any better condition that their angry God would bring them into. The 19th verse is a prayer directed to God, which showed that though they were mightily perplexed, yet they were not in utter despair; and to this sense the following verses seem to incline.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19-21. This gives the reason whyhe gave way to the temptation to despair. The Margin,“Remember” does not suit the sense so well.
wormwood . . . gall(Jer 9:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Remembering mine affliction and my misery,…. The miserable affliction of him and his people; the remembrance of which, and poring upon it continually, caused the despondency before expressed: though it may be rendered imperatively, “remember my affliction, and my misery” s; so the Vulgate Latin and Syriac versions; and Aben Ezra observes, that the words may be considered as a request to God, and so they seem to be; the prophet, and the people he represents, were not so far gone into despair, as to cast off prayer before God; but once more looked up to him, beseeching that he would, in his great mercy and pity, remember them in their distressed condition, and deliver out of it; for none could do it but himself:
the wormwood and the gall; figurative expressions of bitter and grievous afflictions, La 3:5.
s “recordare”, Munster, Pagninus, Montanus, Vatablus, Cocceius, Michealis.
Fuente: John Gill’s Exposition of the Entire Bible
Consideration of God’s compassion and His omnipotence as displayed at critical junctures in the affairs of men. C. B. Michaelis has correctly perceived, and thus set forth, the transition from the complaint, bordering on despair, to hope, as given in Lam 3:19: luctatur hic contra desperationis adfectum, quo tentatus fuerat , Lam 3:18, mix inde per fidem emersurus . In like manner it is said in the Berleburger Bibel, “In Lam 3:19 he struggles with despair, to which he had been tempted, and in the following verse soars up once more into the region of faith.” By the resumption of from Lam 3:1, and of and from Lam 3:15 and Lam 3:5, the contents of the whole preceding lamentation are given in a summary, and by are presented to God in prayer. “Mine affliction” is intensified by the addition of “my persecution” (see on Lam 1:7), and the contents of the lamentation thereby more plainly pointed out. This connection of the verse has been misunderstood in many ways. An old interpretation of the words, still maintained by Bttcher and Thenius, makes an infinitive; according to this view, Lam 3:19 would require to be conjoined with the preceding, and the inf. without would stand for the ground, recordando , “while I think of,” – which is grammatically impossible.
(Note: Seb. Mnster long since said: Secundum quosdam est infinit., ut sit sensus: periit spes mea, recordante me afflictionis meae . Calvin also gives the preference to this view, with the remark: Videtur enim hic propheta exprimere, quomodo fere a spe exciderit, ut nihil reperiret amplius fortitudinis in Deo, quia scilicet oppressus erat malis; in support of which he affirms that it is valde absurdum, eos qui experti sunt aliquando Dei misericordiam, sic omnem spem abjicere, ut non statuant amplius sibi esse refugium ad Deum .)
The same remark applies to the assumption that is an infinitive which is resumed in Lam 3:20: “it thinks of my misery…yes, my soul thinks thereon” (Bttcher, Thenius). Gerlach very properly remarks concerning this view that such a construction is unexampled, and, as regards the change in the form of the infinitive (constr. and abs.), would be unintelligible. The objection of Thenius, however, that the imperative meaning usually attached to is against the whole context, and quite inappropriate here, is connected with the erroneous assumption that Lam 3:19 and Lam 3:20 form a continuation of what precedes, and that the idea of the speaker’s being completely overwhelmed by the thought of all that he had suffered and still suffers, forms the proper conclusion of the first part, after which, from Lam 3:21 onwards, there follows relief. Gerlach has rightly opposed to these arguments the following considerations: (1) That, after the outburst of despair in Lam 3:18, “my strength is gone, and my hope from Jahveh,” the words “my soul is bowed down in me” form far too feeble a conclusion; (2) That it is undoubtedly more correct to make the relief begin with a prayer breathed out through sighs (Lam 3:19), than with such a reflection as is expressed in Lam 3:21. Ewald also is right in taking as an imperative, but is mistaken in the notion that the speaker addresses any one who is ready to hear him; this view is shown to be erroneous by the simple fact that, in what precedes and succeeds, the thoughts of the speaker are directed to God only.
Lam 3:20-23 The view taken of this verse will depend on the answer to the question whether is second or third pers. fem. Following in the wake of Luther (“Thou wilt assuredly think thereon”), C. B. Michaelis, Pareau, Rosenmller, and Kalkschmidt take it as second pers.: “Think, yea, think wilt Thou, that my soul is bowed down in me,” or “that my soul is at rest within me” (Ngelsbach). But it is impossible to maintain either of these views in the face of the language employed. To take the before in the meaning of quod is characterized by Ngelsbach as an arbitrary procedure, unwarranted either by Gen 30:27 or Eze 13:11; but neither can the meaning of resting, being at east, which is attributed to or by that writer, be established. The verb means to sink down, Pro 2:18, and metaphorically, to be bowed down, Psa 44:26. The latter meaning is required in the present passage, from the simple fact that the sentence undeniably refers to Psa 42:6.
(Note: Luther’s translation, “for my soul tells me,” is founded on the circumstance that the lxx have mistaken for : .)
expresses the consequence of , which therefore can only be the third pers., and “my soul” the subject of both clauses; for there is no logical consecution of the meaning given by such a rendering as, “If Thou wilt remember, my soul shall be bowed within me.” The expression, “If my soul duly meditates thereon (on the deep suffering), it becomes depressed within me,” forms the foundation of the request that God would think of his distress, his misery; and Lam 3:21, “I will lay this to heart,” connects itself with the leading thought set forth in Lam 3:19, the reason for which is given in Lam 3:20, viz., that my soul is only bowed down within me over the thought of my distress, and must complain of it to God, that He may think of it and alleviate it: This will I lay to heart and set my hope upon. is a strong inferential expression: “therefore,” because God alone can help, will I hope. This self-encouragement begins with Lam 3:22, inasmuch as the prophet strengthens his hope by a consideration of the infinite compassion of the Lord. (It is) , “the mercies of God,” i.e., proofs of His mercy (cf. Psa 89:2; Psa 107:43; Isa 63:7), “that we are not utterly consumed,” as Luther and similarly our English translators have excellently rendered . This form stands for , as in Jer 44:18; Num 17:1-13:28, not for , third pers., as Pareau, Thenius, Vaihinger, and Ewald, referring to his Grammar, 84, b, would take it. The proofs of the grace of God have their foundation in His compassion, from which they flow. In Lam 3:23 we take as the subject of ; it is the proofs of the grace of God that are new every morning, not “His compassions,” although the idea remains the same. , every morning, as in Isa 33:2; Psa 73:14. Ubi sol et dies oritur, simul et radii hujus inexhaustae bonitatis erumpunt (Tarnovius in Rosenmller). The consciousness of this constant renewal of the divine favour impels to the prayerful exclamation, “great is Thy faithfulness;” cf. Psa 36:6.
Lam 3:24-28 “My portion is Jahveh:” this is a reminiscence from Psa 16:5; Psa 73:26; Psa 142:6; cf. Psa 119:57, where the expression found here is repeated almost verbatim. The expression is based on Num 18:20, where the Lord says to Aaron, “I am thy portion and thine inheritance;” i.e., Jahveh will be to the tribe of Levi what the other tribes receive in their territorial possessions in Canaan; Levi shall have his possession and enjoyment in Jahveh. The last clause, “therefore will I hope,” etc., is a repetition of what is in Lam 3:21, as if by way of refrain.
This hope cannot be frustrated, Lam 3:25. The fundamental idea of the section contained in Lam 3:25-33 is thus stated by Ngelsbach: “The Lord is well disposed towards the children of men under all circumstances; for even when He smites them, He seeks their highest interest: they ought so to conduct themselves in adversity, that it is possible for Him to carry out His designs.” On Lam 3:25, cf. Psa 34:9; Psa 86:5; and on the general meaning, also Psa 25:3; Psa 69:7. If the Lord is kind to those who hope in Him, then it is good for man to wait patiently for His help in suffering. Such is the mode in which Lam 3:26 is attached to Lam 3:25. , Lam 3:26 and Lam 3:27, followed by dat., means to be good for one, i.e., beneficial. Some expositors (Gesenius, Rosenmller, Maurer, Ngelsbach) take as a noun-form, substantive or adjective; is then also taken in the same way, and – as correlative: “it is good both to wait and be silent.” But although there are analogous cases to support the view that is a noun-form, the constant employment of as an adverb quite prevents us from taking it as an adjective. Moreover, “to be silent for the help of the Lord,” would be a strange expression, and we would rather expect “to be silent and wait for;” and finally, waiting and silence are so closely allied, that the disjunctive – et – et appears remarkable. We prefer, then, with Ewald ( Gram. 235, a) and others, to take as a verbal form, and that, too, in spite of the i in the jussive form of the Hiphil for , from , in the meaning of , to wait, tarry. “It is good that he (man) should wait, and in silence too (i.e., without complaining), for the help of the Lord.” On the thought presented here, cf. Psa 38:7 and Isa 30:15. Hence it is also good for man to bear a yoke in youth (Lam 3:27), that he may exercise himself in calm waiting on the help of the Lord. In the present context the yoke is that of sufferings, and the time of youth is mentioned as the time of freshness and vigour, which render the bearing of burdens more easy. He who has learned in youth to bear sufferings, will not sink into despair should they come on him in old age. Instead of , Theodotion has , which is also the reading of the Aldine edition of the lxx; and some codices have . But this reading is evidently a correction, prompted by the thought that Jeremiah, who composed the Lamentations in his old age, had much suffering to endure from the time of his call to the prophetic office, in the earlier portion of his old age; nor is it much better than the inference of J. D. Michaelis, that Jeremiah composed this poem when a youth, on the occasion of King Josiah’s death. – In Lam 3:28-30, the effect of experience by suffering is set forth, yet not in such a way that the verses are to be taken as still dependent on in Lam 3:27 (Luther, Pareau, De Wette, Maurer, and Thenius): “that he should sit alone and be silent,” etc. Such a combination is opposed to the independent character of each separate alphabetic strophe. Rather, the result of early experience in suffering and patience is developed in a cohortative form. The connection of thought is simply as follows: Since it is good for man that he should learn to endure suffering, let him sit still and bear it patiently, when God puts such a burden on him. Let him sit solitary, as becomes those in sorrow (see on Lam 1:1), and be silent, without murmuring (cf. Lam 3:26), when He lays a burden on him. There is no object to expressly mentioned, but it is easily understood from the notion of the verb (if He lays anything on him), or from in Lam 3:27 (if He lays a yoke on him). We are forbidden to consider the verbs as indicatives (“he sits alone and is silent;” Gerlach, Ngelsbach) by the apocopated form in Lam 3:29, Lam 3:30, which shows that and are also cohortatives.
Lam 3:29 “Let him put his mouth in the dust,” i.e., humbly bow beneath the mighty hand of God. The expression is derived from the Oriental custom of throwing oneself in the most reverential manner on the ground, and involves the idea of humble silence, because the mouth, placed in the dust, cannot speak. The clause, “perhaps there is hope,” indicates the frame of mind to be observed in the submission. While the man is to show such resignation, he is not to give up the hope that God will deliver him from trouble; cf. Job 11:18; Jer 31:17.
Lam 3:30-36 Let him also learn patiently to bear abuse and reviling from men. Let him present his cheek to him who smites him, as was done by Job (Job 16:10) and the servant of Jahveh (Isa 50:6); cf. Mat 5:39. On Lam 3:30, cf. Psa 88:4; Psa 123:3, etc. There is a certain gradation in the three verses that it quite unmistakeable. The sitting alone and in silence is comparatively the easiest; it is harder to place the mouth in the dust, and yet cling to hope; it is most difficult of all to give the cheek to the smiter, and to satiate oneself with dishonour (Ngelsbach). In Lam 3:31-33 follow the grounds of comfort. The first is in Lam 3:31: the sorrow will come to an end; the Lord does not cast off for ever; cf. Jer 3:5, Jer 3:12. The second is in Lam 3:32: when He has caused sorrow, He shows pity once more, according to the fulness of His grace. Compassion outweighs sorrow. On this subject, cf. Psa 30:6; Job 5:18; Isa 54:8. The third ground of comfort is in Lam 3:33: God does not send affliction willingly, as if it brought Him joy (cf. Jer 32:41), but merely because chastisement is necessary to sinful man for the increase of his spiritual prosperity; cf. Act 14:22; 2Co 4:17. is for : cf. Ewald, 232, f; Gesenius, 69, 3, Rem. 6.
That he may bring home to the hearts of God’s people the exhortation to bear suffering with patience and resignation, and that he may lead them to see that the weight of sorrow under which they are sighing has been sent from the Lord as a chastisement for their sins, the prophet carries out the thought, in Lam 3:34-39, that every wrong committed upon earth is under the divine control (Lam 3:34-36), and generally that nothing happens without God’s permission; hence man ought not to mourn over the suffering that befalls him, but rather over his sins (Lam 3:37-39).
Lam 3:34-36 These verses form one connected sentence: while the subject and predicate for the three infinitival clauses do not follow till the words , the infinitives with their objects depend on . If there were any foundation for the assertion of Bttcher in his Aehrenlese, that never occurs in construction with , we could take the infinitives with as the objects of , in the sense, “As to the crushing of all the prisoners,” etc. But the assertion is devoid of truth, and disproved by 1Sa 16:7, . In the three infinitival clauses three modes of unjust dealing are set forth. The treading down to the earth of all prisoners under his (the treader’s) feet, refers to cruel treatment of the Jews by the Chaldeans at the taking of Jerusalem and Judah, and generally to deeds of violence perpetrated by victors in war. This explains , which Kalkschmidt and Thenius incorrectly render “all captives of the land (country).” Those intended are prisoners generally, who in time of war are trodden down to the earth, i.e., cruelly treated. The other two crimes mentioned, vv. 35 and 36, are among the sins of which Judah and Israel have been guilty, – the former being an offence against the proper administration of justice, and the latter falling under the category of unjust practices in the intercourse of ordinary life. “To pervert the right of a man before the face of the Most High” does not mean, in general, proterve, et sine ull numinis inspectantis reverenti (C. B. Michaelis, Rosenmller); but just as is taken from the law (Exo 23:6; Num 16:19, etc.), so also is to be explained in accordance with the directions given in the law (Exo 22:7, Exo 22:9), that certain clauses were to be brought before , where this word means the judge or judges pronouncing sentence in the name of God; cf. Psa 82:6, where the judges, as God’s representatives, are called and . “Before the face of the Most High” thus means, before the tribunal which is held in the name of the Most High. “To turn aside a man in his cause” means to pervert his right in a dispute (cf. Job 8:3; Job 34:12, etc.), which may also be done in contested matters that do not come before the public tribunal. The meaning of the three verses depends on the explanation given of , which is a disputed point. with , “to look on something,” may mean to care for it, be concerned about it, but not to select, choose, or to resolve upon, approve (Michaelis, Ewald, Thenius). Nor can the prophet mean to say, “The Lord does not look upon the treading down of the prisoners, the perversion of justice.” If any one be still inclined, with Rosenmller and others, to view the words as the expression of a fact, then he must consider them as an exception taken by those who murmur against God, but repelled in Lam 3:37. Moreover, he must, in some such way as the following, show the connection between Lam 3:33 and Lam 3:34, by carrying out the idea presented in the exhortation to hope for compassion: “But will any one say that the Lord knows nothing of this – does not trouble Himself about such sufferings?” Whereupon, in Lam 3:37, the answer follows: “On the contrary, nothing happens without the will of God” (Gerlach). But there is no point of attachment that can possibly be found in the words of the text for showing such a connection; we must therefore reject this view as being artificial, and forced upon the text. The difficulty is solved in a simple manner, by taking the words as a question, just as has been already done in the Chaldee paraphrase: fierine potest ut in conspectu Jovae non reveletur ? The absence of the interrogative particle forms no objection to this, inasmuch as a question is pretty often indicated merely by the tone. Lam 3:38 must also be taken interrogatively. Bttcher and Thenius, indeed, think that the perfect is incompatible with this; but the objection merely tells against the rendering, “Should not the Lord see it?” (De Wette, Maurer, Kalkschmidt), which of course would require . But the idea rather is, “Hath not the Lord looked upon this?” The various acts of injustice mentioned in the three verses are not set forth merely as possible events, but as facts that have actually occurred.
Lam 3:37-39 Lam 3:37 brings the answer to this question in a lively manner, and likewise in an interrogative form: “Who hath spoken, and it came to pass, which the Lord hath not commanded?” The thought here presented reminds us of the word of the Creator in Gen 1:3. The form of the expression is an imitation of Psa 33:9. Rosenmller gives the incorrect rendering, Quis est qui dixit: factum est (i.e., quis audeat dicere fieri quicquam), non praecipiente Deo ; although the similar but more free translation of Luther, “Who dares to say that such a thing happens without the command of the Lord?” gives the sense in a general way. The meaning is as follows: Nothing takes place on the earth which the Lord has not appointed; no man can give and execute a command against the will of God. From this it further follows (Lam 3:38), that evil and good will proceed from the mouth of the Lord, i.e., be wrought by Him; on this point, cf. Isa 45:7; Amo 3:6. gives no adequate meaning unless it be taken interrogatively, and as indicating what is usual – wont to be. And then there is established from this, in Lam 3:39, the application of the general principle to the particular case in question, viz., the grievous suffering of individuals at the downfall of the kingdom of Judah. “Why does a man sigh as long as he lives? Let every one [sigh] for his sins.” Man is not to sigh over suffering and sorrow, but only over his sin. occurs only here and in Num 11:1, and signifies to sigh, with the accessory notion of murmuring, complaining. appended to is more of a predicate than a simple attributive: man, as long as he lives, i.e., while he is in this life. The verse is viewed in a different light by Pareau, Ewald, Neumann, and Gerlach, who combine both members into one sentence, and render it thus: “Why doth a man complain, so long as he lives, – a man over the punishment of his sins?” [Similar is the rendering of our “Authorized” Version.] Neumann translates: “A man in the face of [Ger. bei ] his sins.” But this latter rendering is lexically inadmissible, because esua in this connection cannot mean “in view of.” The other meaning assigned is improbable, though there is nothing against it, lexically considered. For though , sin, may also signify the punishment of sin, the latter meaning does not suit the present context, because in what precedes it is not said that the people suffer for their sins, but merely that their suffering has been appointed by God. If, then, in what follows, there is an exhortation to return to the Lord (Lam 3:40.), and in Lam 3:42 a confession of sins made; if, moreover, Lam 3:39 forms the transition from Lam 3:33-38 to the exhortation that succeeds (Lam 3:40.); then it is not abstinence from murmuring or sighing over the punishment of sins that forms the true connecting link of the two lines of thought, but merely the refraining from complaint over sufferings, coupled with the exhortation to sigh over their won sins. Tarnov also has viewed the verse in this way, when he deduces from it the advice to every soul labouring under a weight of sorrows: est igitur optimus ex malis emergendi modus Deum excusare et se ipsum accusare .
Fuente: Keil & Delitzsch Commentary on the Old Testament
The verb may be considered as an imperative; it is an infinitive mood, but it is often taken in Hebrew as an imperative. Thus, many deem it a prayer, Remember my affliction and my trouble, the gall and the poison This might be admitted; but what others teach I prefer: that this verse depends on the last. For the Prophet seems here to express how he had almost fallen away from hope, so that he no longer found strength from God, even because he was overwhelmed with evils; for it is very unreasonable to think, that those who have once experienced the mercy of God should cast away hope, so as not to believe that they are to flee to God any more. What seems then by no means congruous the Prophet here in a manner excuses, and shews that it was not strange that he succumbed under extreme evils, for he had been so pressed down by afflictions and troubles, that his soul became as it were filled with poison and gall. (181)
But in the meantime, he shews by the word remember, how such a trial as this, when it comes, lays hold on our minds, that is, when we think too much of our evils. For the faithful ought to hold a middle course in their afflictions, lest they contract a torpor; for as hence indifference and stupidity arise, they ought to rouse themselves to a due consideration of their evils; but moderation ought to be observed, lest sorrow should swallow us up, as Paul also warns us (2Co 2:7.) They then who fix their minds too much on the remembrance of their evils, by degrees open the door to Satan, who may fill their hearts and all their thoughts with despair. The Prophet then describes here the fountain of evils, when he says, that he remembered his affliction and trouble; and suitable to this is what immediately follows, —
(181) The verb “remember” is rendered as an imperative by the Targ. , the Vulg., and the Syr.; and it is so rendered by Henderson. — Ed.
Fuente: Calvin’s Complete Commentary
II. HIS CONFESSION OF FAITH Lam. 3:19-39
Since the poets outlook was bleak he tries the uplook. He calls upon God to remember his predicament (Lam. 3:19) because he himself is not able to forget about it (Lam. 3:20). Mental and physical miseries are not easily forgotten especially when they continue to press in upon an individual. But while the poet could not for a moment forget his sufferings he did not allow himself to be done in by them. By turning his thoughts to God (Lam. 3:21-25) and by reflecting upon the nature of suffering (Lam. 3:26-39) the prophet is able to gain a great personal victory.
A. Reflections About God Lam. 3:19-25
TRANSLATION
(19) Remember my affliction and my wanderings, the wormwood and the gall. (20) My soul continually remembers it and is bowed down within me. (21) This I will call to mind; therefore, I still have hope. (22)The lovingkindnesses of the LORD are the reason we have not been consumed; for His mercies never fail. (23) They are new every morning; great is Your faithfulness. (24) My portion is the LORD, says my soul, therefore I will hope in Him. (25) The LORD is good to the soul who waits for Him, to the soul that seeks Him.
COMMENTS
The mention of the name of the Lord in Lam. 3:18 served to jog the memory of a grief-stricken prophet. His thoughts are turned from self to the Savior. Bert Hall sees in Lam. 3:21-25 three pillars upon which the prophet reconstructed his faith: the nature, the person and the gifts of God.[441] The poet first brings to mind the boundless mercy and compassion of God. If it were not for His lovingkindness all men would be instantly consumed (Lam. 3:22). The Hebrew word used here is difficult to render by a single English word. The word is akin to the New Testament word for grace. The plural form of the word indicates the magnitude and repeated manifestations of His lovingkindness. His mercies or compassionssympathetic love especially toward the helpless and sufferingnever fail (Lam. 3:22). The expressions of Gods love and mercy are new every morning. Life, breath, opportunities, food, raimenthow often they are taken for granted; how seldom is thanks offered for them. As the prophet meditates upon the ceaselessness of Gods mercy he breaks forth in a triumphant strain: Great is Your faithfulness! (Lam. 3:23). This verse and the one which preceded it furnished the inspiration for Thomas Chisholms magnificent hymn Great is Thy Faithfulness. This great affirmation of faith came from the lips of a man who had recently suffered what few others before or since have suffered. It was a time when men had only the post meager provisions. Every morsel of bread, every cup of water, every tattered garment was regarded as an evidence of the mercies of God. Even though the poet had nothing of this worlds goods to make him happy and secure, still he was satisfied for the Lord was his portion. The knowledge that he possessed God and God possessed him was the foundation for the hope of the prophet (Lam. 3:24). To those souls who put their trust in Him God is good (Lam. 3:25). God never forsakes His own!
[441] Hall, op. cit., p. 355,
Fuente: College Press Bible Study Textbook Series
(19) Remembering.The verb, which is rendered by the Authorised version as a gerundial infinitive, is better taken as an imperative, Remember mine affliction; the prayer being addressed to Jehovah. The two terms of the first clause are taken from Lam. 1:7. The mourner begins his prayer, as it were, by a recapitulation of his sufferings. (Comp. Psa. 69:21.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
PIOUS ACKNOWLEDGMENT OF GOD’S SOVEREIGNTY AND MERCY, Lam 3:19-39.
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Prophet Prays His Way Through To Confidence In YHWH ( Lam 3:19-39 ).
When our souls have reached their lowest point there is only one thing to do, and that is to cast ourselves on God. That is what the prophet now does. He remembers past times of affliction and misery and how God has kept him through them, and this gives him the confidence that he can hope in God again.
Lam 3:19-21
(Zayin) Remember my affliction and my misery,
The wormwood and the gall.
(Zayin) My soul has them still in remembrance,
And is bowed down within me.
(Zayin) This I recall to my mind,
Therefore have I hope.
The prophet calls to mind his past experiences of affliction and misery, and of extreme bitterness, ‘of the wormwood and the gall’. He still remembers them and is bowed down by them. But he recalls to mind that he had experienced them and survived them, and this enables him to express hope. Alternately ‘bowed down’ might indicate a humble submission to YHWH, the idea being that he remembers in the past how affliction had caused him to bow down to YHWH.
Lam 3:22-24
(Cheth) It is due to YHWH’s covenant loves that we are not consumed,
Because his compassions fail not.
(Cheth) They are new every morning,
Great is your faithfulness.
(Cheth) YHWH is my portion, says my soul,
Therefore will I hope in him.
He recognises that the very reason that he has survived his experiences, and that part of the nation has survived, is because of YHWH’s ‘covenant loves’ (His mercies), the plural expressing intensity. That is why he has hope. He recognises that he has survived because of it. It is because ‘His compassions fail not and are new every morning’. For in spite of the circumstances YHWH is still faithful to those who look to Him. Indeed his compassions are new every morning because great is His faithfulness. Nothing has happened that He had not said would happen. That is why the prophet can say that YHWH is still his portion, the One in Whom he has confidence and to whom he gives his loyalty, and it is because of that that he can have hope in Him.
‘YHWH is my portion, says my soul.’ This idea is based on Num 18:20. See also Psa 16:5; Psa 73:26; Psa 119:57; Psa 142:5. It is declaring that YHWH is all that the prophet wants, and that He is his all-sufficiency.
Lam 3:25-27
(Teth) Good is YHWH to those who wait for him,
To the soul who seeks him.
(Teth) Good is it that a man should hope,
And quietly wait for the salvation of YHWH.
(Teth) Good is it for a man that he bear the yoke,
During his youth.
For while God’s judgment has come upon Jerusalem, YHWH is still good to those who wait for Him, who are trusting in His faithfulness, and seeking Him with all their hearts. So it is a good thing that a man should hope and quietly wait (‘wait in silence’) for YHWH to deliver, not complaining and not trying to hurry God up. Just as it is good for him to bear the yoke of suffering during his youth, so that he will thereby be strengthened and fitted for what might lie ahead. Patient endurance and confidence in God should be man’s response to YHWH’s goodness.
Lam 3:28-30
(Yod) Let him sit alone and keep silence,
Because he has laid it on him.
(Yod) Let him put his mouth in the dust,
If so be there may be hope.
(Yod) Let him give his cheek to him who smites him,
Let him be filled full with reproach.
The yoke that the young man should be ready to bear is now described:
It enables him to sit alone and in silence because it is YHWH’s will for him. He does not complain or get involved in doubtful activities.
It makes him ready for complete submission to the will of YHWH because he knows that in that will is his hope. Prostrating oneself in the dust was a token of complete submission.
It makes him ready to accept insults and reproach because he knows that he is bearing them as a consequence of his faithfulness to God.
Lam 3:31-33
(Kaph) For he will not be cast off for ever,
By the Lord.
(Kaph) For though he cause grief,
Yet will he have compassion according to the multitude of his lovingkindnesses (covenant loves).
(Kaph) For he does not afflict willingly,
Nor grieve the children of men.
And such a man can have the above attitudes because he knows that he will not be cast off for ever by the Lord (see Psa 77:7). For though the Lord might make him endure grief, He will have compassion on him in accordance with the multitude of His lovingkindnesses and mercies, His covenant love. For He never afflicts men willingly, nor does He gladly grieve the children of men.
Such a recollection does, of course, very much have a bearing on what had happened to Jerusalem. It made clear that what had happened was YHWH’s chastisement, and that beyond it there was hope.
Lam 3:34-36
(Lamed) To crush under foot,
All the prisoners of the earth,
(Lamed) To turn aside the right of a man,
Before the face of the Most High,
(Lamed) To subvert a man in his cause,
The Lord approves not.
For there are three things of which the Lord does not approve:
o He does not approve of the crushing underfoot of the prisoners of the earth. They have a right for their needs to be considered and to compassion.
o He does not approve of the turning aside of the rights of a man before the face of the Most High (Elyon). All should be allowed full access to Him, and be given justice when their cases are tried before Him. And He does not approve of injustice and false dealings with regard to those who bring their cases to the lower judiciary. For above all God is a God of justice.
Lam 3:37-39
(Mem) Who is he who speaks, and it comes about,
When the Lord does not command it?
(Mem) Out of the mouth of the Most High,
Does there not come evil and good?
(Mem) Why does a living man complain,
A man for the punishment of his sins?
Thus no man should complain at his lot, because he should realise that in the end it has come from God. Whenever someone speaks and brings something about we can be sure that God is overall, and therefore that He has allowed it. We should see that it is His purpose. For in the way of things both evil and good do ‘come from out of the mouth of the Lord’. In other words, He gives permission for them and allows them to happen, even in some cases stepping in and exerting His own will. This does not, of course, mean that God is approving of moral evil, but only that He allows things to happen, some of which are good and beneficial, and some of which are harmful. And He does this for our good. It is because He is chastening us for our sinfulness. Thus rather than complaining a man who still has life granted to him should accept it and rejoice in it, and respond accordingly (compare Jas 1:2 ff.).
Fuente: Commentary Series on the Bible by Peter Pett
God’s Mercy and Power Revealed
v. 19. Remembering, v. 20. My soul hath them still in remembrance and is humbled in me, v. 21. This, v. 22. It is of the Lord’s mercies, v. 23. They are new every morning, v. 24. The Lord is my Portion, saith my soul, v. 25. The Lord is good unto them that wait for Him, v. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord, v. 27. It is good for a man that he bear the yoke in his youth, v. 28. He sitteth alone and keepeth silence, v. 29. He putteth his mouth in the dust, v. 30. He giveth his cheek to him that smiteth him, v. 31. For the Lord will not cast off forever, v. 32. v. 33. For He doth not afflict willingly, v. 34. To crush under his feet all the prisoners of the earth, v. 35. to turn aside the right of a man before the face of the Most High, v. 36. to subvert in his cause, v. 37. Who is he that saith, and it cometh to pass, when the Lord commandeth it not? v. 38. Out of the mouth of the Most High proceedeth not evil and good? v. 39. Wherefore doth a living man complain?
Fuente: The Popular Commentary on the Bible by Kretzmann
Lam 3:19 Remembering mine affliction and my misery, the wormwood and the gall.
Ver. 19. Remembering mine affliction and my misery, the wormwood and the gall, ] i.e., The bitterness that was in it, but of mine own commingling. Impatiens quisque bis affligitur, Impatience redoubleth an affliction.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Remembering = Remember.
Fuente: Companion Bible Notes, Appendices and Graphics
Lam 3:19-39
Through deep despair there was a ray of hope
(Lam 3:19-39)
My soul hath them still in remembrance, and is bowed down within me. This I recall to my mind; therefore have I hope. [It is of] Jehovah’s loving kindnesses that we are not consumed, because his compassions fail not. They are new every morning; great is thy faithfulness. Jehovah is my portion, saith my soul; therefore will I hope in him. Jehovah is good unto them that wait for him, to the soul that seeketh him (Lam 3:19-25).
After the description of the state of mind Judah was in (i.e., deep sorrow, pain, and bitterness), the surviving people proclaimed that there was hope in Jehovah God because He was the God of lovingkindness (cf. Jer 9:23). God is a God of love and compassion (cf. Psa 89:2; Psa 107:43; Isa 63:7). It is this primary thought that gave Judah a ray of hope, otherwise all would be consumed. Due to Israel having hope, the author proclaimed, great is thy faithfulness (cf. Psa 36:6). The idea of waiting on Jehovah is firmly established in Isaiah as a primary theme of the book (cf. Isa 40:31). Those who seek out the Lord will not be disappointed in His promises!
It is good that a man should hope and quietly wait for the salvation of Jehovah. It is good for a man that he bear the yoke in his youth. Let him sit alone and keep silence, because he hath laid it upon him. Let him put his mouth in the dust, if so be there may be hope. Let him give his cheek to him that smiteth him; let him be filled full with reproach. For the Lord will not cast off for ever. For though he cause grief, yet will he have compassion according to the multitude of his loving kindnesses(Lam 3:26-32).
These verses deal with how man handles himself during God s chastening. Let man bear the yoke of suffering patiently and silently (that is, without complaining and murmering against God).
Secondly, the sufferer is to put his mouth in the dust. This indicates the frame of mind of the one suffering. The mouth in the dust cannot speak against his ill fortune. He is, therefore, commanded to bear his burden with dignity recognizing that Jehovah is molding his mental frame.
Thirdly, the sufferer is to endure the abuse of men due to his suffering. God will not allow the suffering to continue without end. Jehovah is not a God that gains pleasure in chastising His beloved children but One who sees the necessity thereof (cf. Jer 32:41). Interestingly, the apostle Paul and Barnabas taught that through many tribulations we must enter into the kingdom of God while in Galatia (Act 14:22). Pauls attitude toward said afflictions was that no matter how difficult, they cannot be compared to the glories of heaven that exist for those who wait upon the Lord with patience (cf. 2Co 4:16-18).
For he doth not afflict willingly, nor grieve the children of men. To crush under foot all the prisoners of the earth, To turn aside the right of a man before the face of the Most High, To subvert a man in his cause, the Lord approveth not. Who is he that saith, and it cometh to pass, when the Lord commandeth it not? Out of the mouth of the Most High cometh there not evil and good? Wherefore doth a living man complain, a man for the punishment of his sins? (Lam 3:33-39).
Jehovah God in His sovereignty, omniscience, and omnipresence knows all things and without Him nothing occurs. Man s sufferings thereby emanate from the Lord as is indicated in Job 1-2. This being the case, no man has the right of complaint when undergoing suffering for the sins he has committed. Herein is the reason for Judah s intense suffering… it was for their sin!
Fuente: Old and New Testaments Restoration Commentary
Remembering: or, Remember, Neh 9:32, Job 7:7, Psa 89:47, Psa 89:50, Psa 132:1
the: Lam 3:5, Lam 3:15, Jer 9:15
Reciprocal: Deu 16:12 – General Job 9:18 – filleth me Job 21:6 – Even when Job 23:2 – my complaint Jer 8:14 – water Jer 23:15 – will Lam 5:1 – Remember Dan 4:34 – I blessed Act 8:23 – the gall Rev 8:11 – Wormwood
Fuente: The Treasury of Scripture Knowledge
SHADOW AND SUNSHINE
The wormwood and the gall the Lords mercies.
Lam 3:19; Lam 3:22
I. Speaking for himself, the prophet personifies his people (Lam 3:1-21).His description of the miseries through which they were passing is very pitifulthe wrinkled skin, the broken bones, the darkness as of the grave, the lofty walls that encompassed them, the penetration of the sharp arrows into their flesh, the derision of the people, the grit of the coarse flour that broke his teeth, the wormwood and the gall of his cup.
II. Full suddenly he draws out another stop in the organ, a stream of hope and comfort pours upon the ear (Lam 3:22-33).It is as though he had caught the cadence of some angel minstrelsy. His heart forgets its grief, as he dwells on the Lords mercies and unfailing compassions. Every morning of those dark days witnessed some new provision of Gods care. Forlorn as might be his lot, he could still reckon upon the faithfulness of his never-failing Friend. And the conclusion of his soul amid all his trouble was that God was good. Hold to that, soul, in spite of all appearances, and dare to believe that the Lord is good. Say it to thyself a thousand times. He will not cast off. Though He may have caused grief, yet is His compassion in proportion to the multitude of His mercies.
III. As our confessions and petitions ascend to God, as we search and try our ways and turn again to Him, we shall become conscious that He is drawing near (Lam 3:57).Thou saidst, Fear not. How often God will utter those words as the years pass! When dreaded evils assail and threaten to overwhelm, as the waves the barque on the Lake of Galilee, that voice, mightier than the noise of many waters, will reassure, and, finally, as we pass into the gate of eternity, our first utterance will be, O Lord, thou hast pleaded the causes of my soul; Thou hast redeemed my life.
Illustration
There is nothing like the Lamentations of Jeremiah in the whole world. There has been plenty of sorrow in every age, and in every land; but such another preacher and author as Jeremiah, with such a heart for sorrow, has never again been born. Dante comes next to Jeremiah, and we know that Jeremiah was that great exiles favourite prophet. Both prophet and poet were full to all the height and depth of their great hearts of the most thrilling sensibility; while, at the same time, they were both high towers, and brazen walls, and iron pillars against all unrighteousness of men. And they were alike in this also, that, just because of their combined strength, and sternness, and sensibility, no man in their day sympathised with them. They made all mens causes of suffering and sorrow their own, till all men hated them and put a price on their heads.
Fuente: Church Pulpit Commentary
Lam 3:19. Wormwood is explained at verse 15; gall has the same meaning.
Fuente: Combined Bible Commentary
B. Jeremiah’s hope 3:19-40
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Jeremiah prayed that the Lord would remember his affliction and bitterness (cf. Job 13:15).