Exegetical and Hermeneutical Commentary of Lamentations 3:21
This I recall to my mind, therefore have I hope.
21. This and the previous v. are akin in thought to Psa 42:4-5 (Hebrews 5, 6), and, inasmuch as the words there corresponding to This I recall of the present passage have reference to that which follows, these words also are made (so Lhr and Pe.) to relate to the more hopeful thoughts that come in Lam 3:22 and onwards. But the structure of the poem, Lam 3:21 being the third (and last) of its group, and the previous context form an argument that the last words of Lam 3:20 are what the prophet recalls for his comfort. The humility arising from sin dwelt upon and acknowledged produces in due course a sense that contrition will be accepted and deliverance granted. Hence arises the change of tone in the section which follows.
Fuente: The Cambridge Bible for Schools and Colleges
This I recall – Rather, This will I bring back to my heart, therefore will I hope. Knowing that God hears the prayer of the contrite, he begins again to hope.
Fuente: Albert Barnes’ Notes on the Bible
This, not what was already said, that made them despair, and their souls to bow down; but this, that which followeth, concerning the nature of God, and other good providences. I see nothing in the circumstances of my condition to comfort me, but I see something in Gods nature, and in some other dispensations of his providence, which gives me ground to hope for better things than an utter ruin and destruction.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. Thisnamely, what follows;the view of the divine character (Lam 3:22;Lam 3:23). CALVINmakes “this” refer to Jeremiah’s infirmity. His veryweakness (Lam 3:19; Lam 3:20)gives him hope of God interposing His strength for him (comparePsa 25:11; Psa 25:17;Psa 42:5; Psa 42:8;2Co 12:9; 2Co 12:10).
Cheth.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
This I recall to my mind,…. Not affliction and misery, but the Lord’s remembrance of his people; what he had been used to do, and would do again; and particularly what follows, the abundant mercy of God, and his great faithfulness; these things the prophet fetched back to his mind; and revolved them in his heart; says he,
and therefore have I hope; this revived his hope, which he was ready to say was perished from the Lord, and there was no foundation for it; but now he saw there was, and therefore took heart, and encouraged himself in the grace and mercy of God.
Fuente: John Gill’s Exposition of the Entire Bible
| Words of Comfort to Israel; The Benefit of Afflictions; Comfort to the Afflicted. | B. C. 588. |
21 This I recall to my mind, therefore have I hope. 22 It is of the LORD‘s mercies that we are not consumed, because his compassions fail not. 23 They are new every morning: great is thy faithfulness. 24 The LORD is my portion, saith my soul; therefore will I hope in him. 25 The LORD is good unto them that wait for him, to the soul that seeketh him. 26 It is good that a man should both hope and quietly wait for the salvation of the LORD. 27 It is good for a man that he bear the yoke in his youth. 28 He sitteth alone and keepeth silence, because he hath borne it upon him. 29 He putteth his mouth in the dust; if so be there may be hope. 30 He giveth his cheek to him that smiteth him: he is filled full with reproach. 31 For the Lord will not cast off for ever: 32 But though he cause grief, yet will he have compassion according to the multitude of his mercies. 33 For he doth not afflict willingly nor grieve the children of men. 34 To crush under his feet all the prisoners of the earth, 35 To turn aside the right of a man before the face of the most High, 36 To subvert a man in his cause, the Lord approveth not.
Here the clouds begin to disperse and the sky to clear up; the complaint was very melancholy in the former part of the chapter, and yet here the tune is altered and the mourners in Zion begin to look a little pleasant. But for hope, the heart would break. To save the heart from being quite broken, here is something called to mind, which gives ground for hope (v. 21), which refers to what comes after, not to what goes before. I make to return to my heart (so the margin words it); what we have had in our hearts, and have laid to our hearts, is sometimes as if it were quite lost and forgotten, till God by his grace make it return to our hearts, that it may be ready to us when we have occasion to use it. “I recall it to mind; therefore have I hope, and am kept from downright despair.” Let us see what these things are which he calls to mind.
I. That, bad as things are, it is owing to the mercy of God that they are not worse. We are afflicted by the rod of his wrath, but it is of the lord’s mercies that we are not consumed, v. 22. When we are in distress we should, for the encouragement of our faith and hope, observe what makes for us as well as what makes against us. Things are bad but they might have been worse, and therefore there is hope that they may be better. Observe here, 1. The streams of mercy acknowledged: We are not consumed. Note, The church of God is like Moses’s bush, burning, yet not consumed; whatever hardships it has met with, or may meet with, it shall have a being in the world to the end of time. It is persecuted of men, but not forsaken of God, and therefore, though it is cast down, it is not destroyed (2 Cor. iv. 9), corrected, yet not consumed, refined in the furnace as silver, but not consumed as dross. 2. These streams followed up to the fountain: It is of the Lord’s mercies. here are mercies in the plural number, denoting the abundance and variety of those mercies. God is an inexhaustible fountain of mercy, the Father of mercies. Note, We all owe it to the sparing mercy of God that we are not consumed. Others have been consumed round about us, and we ourselves have been in the consuming, and yet we are not consumed; we are out of the grave; we are out of hell. Had we been dealt with according to our sins, we should have been consumed long ago; but we have been dealt with according to God’s mercies, and we are bound to acknowledge it to his praise.
II. That even in the depth of their affliction they still have experience of the tenderness of the divine pity and the truth of the divine promise. They had several times complained that God had not pitied (Lam 2:17; Lam 2:21), but here they correct themselves, and own, 1. That God’s compassions fail not; they do not really fail, no, not even when in anger he seems to have shut up his tender mercies. These rivers of mercy run fully and constantly, but never run dry. No; they are new every morning; every morning we have fresh instances of God’s compassion towards us; he visits us with them every morning (Job vii. 18); every morning does he bring his judgment to light, Zeph. iii. 5. When our comforts fail, yet God’s compassions do not. 2. That great is his faithfulness. Though the covenant seemed to be broken, they owned that it still continued in full force; and, though Jerusalem be in ruins, the truth of the Lord endures for ever. Note, Whatever hard things we suffer, we must never entertain any hard thoughts of God, but must still be ready to own that he is both kind and faithful.
III. That God is, and ever will be, the all-sufficient happiness of his people, and they have chosen him and depend upon him to be such (v. 24): The Lord is my portion, saith my soul; that is, 1. “When I have lost all I have in the world, liberty, and livelihood, and almost life itself, yet I have not lost my interest in God.” Portions on earth are perishing things, but God is portion for ever. 2. “While I have an interest in God, therein I have enough; I have that which is sufficient to counterbalance all my troubles and make up all my losses.” Whatever we are robbed of our portion is safe. 3. “This is that which I depend upon and rest satisfied with: Therefore will I hope in him. I will stay myself upon him, and encourage myself in him, when all other supports and encouragements fail me.” Note, It is our duty to make God the portion of our souls, and then to make use of him as our portion and to take the comfort of it in the midst of our lamentations.
IV. That those who deal with God will find it is not in vain to trust in him; for, 1. He is good to those who do so, v. 25. He is good to all; his tender mercies are over all his works; all his creatures taste of his goodness. But he is in a particular manner good to those that wait for him, to the soul that seeks him. Note, While trouble is prolonged, and deliverance is deferred, we must patiently wait for God and his gracious returns to us. While we wait for him by faith, we must seek him by prayer: our souls must seek him, else we do not seek so as to find. Our seeking will help to keep up our waiting. And to those who thus wait and seek God will be gracious; he will show them his marvellous lovingkindness. 2. Those that do so will find it good for them (v. 26): It is good (it is our duty, and will be our unspeakable comfort and satisfaction) to hope and quietly to wait for the salvation of the Lord, to hope that it will come, thought the difficulties that lie in the way of it seem insupportable, to wait till it does come, though it be long delayed, and while we wait to be quiet and silent, not quarrelling with God nor making ourselves uneasy, but acquiescing in the divine disposals. Father, thy will be done. If we call this to mind, we may have hope that all will end well at last.
V. That afflictions are really good for us, and, if we bear them aright, will work very much for our good. It is not only good to hope and wait for the salvation, but it is good to be under the trouble in the mean time (v. 27): It is good for a man that he bear the yoke in his youth. Many of the young men were carried into captivity. To make them easy in it, he tells them that it was good for them to bear the yoke of that captivity, and they would find it so if they would but accommodate themselves to their condition, and labour to answer God’s ends in laying that heavy yoke upon them. It is very applicable to the yoke of God’s commands. It is good for young people to take that yoke upon them in their youth; we cannot begin too soon to be religious. It will make our duty the more acceptable to God, and easy to ourselves, if we engage in it when we are young. But here it seems to be meant of the yoke of affliction. Many have found it good to bear this in youth; it has made those humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly, and as a bullock unaccustomed to the yoke. But when do we bear the yoke so that it is really good for us to bear it in our youth? He answers in the following verses, 1. When we are sedate and quiet under our afflictions, when we sit alone and keep silence, do not run to and fro into all companies with our complaints, aggravating our calamities, and quarrelling with the disposals of Providence concerning us, but retire into privacy, that we may in a day of adversity consider, sit alone, that we may converse with God and commune with our own hearts, silencing all discontented distrustful thoughts, and laying our hand upon our mouth, as Aaron, who, under a very severe trial, held his peace. We must keep silence under the yoke as those that have borne it upon us, not wilfully pulled it upon our own necks, but patiently submitted to it when God laid it upon us. When those who are afflicted in their youth accommodate themselves to their afflictions, fit their necks to the yoke and study to answer God’s end in afflicting them, then they will find it good for them to bear it, for it yields the peaceable fruit of righteousness to those who are thus exercised thereby. 2. When we are humble and patient under our affliction. He gets good by the yoke who puts his mouth in the dust, not only lays his hand upon his mouth, in token of submission to the will of God in the affliction, but puts it in the dust, in token of sorrow, and shame, and self-loathing, at the remembrance of sin, and as one perfectly reduced and reclaimed, and brought as those that are vanquished to lick the dust, Ps. lxxii. 9. And we must thus humble ourselves, if so be there may be hope, or (as it is in the original) peradventure there is hope. If there be any way to acquire and secure a good hope under our afflictions, it is this way, and yet we must be very modest in our expectations of it, must look for it with an it may be, as those who own ourselves utterly unworthy of it. Note, Those who are truly humbled for sin will be glad to obtain a good hope, through grace, upon any terms, though they put their mouth in the dust for it; and those who would have hope must do so, and ascribe it to free grace if they have any encouragements, which may keep their hearts from sinking into the dust when they put their mouth there. 3. When we are meek and mild towards those who are the instruments of our trouble, and are of a forgiving spirit, v. 30. He gets good by the yoke who gives his cheek to him that smites him, and rather turns the other cheek (Matt. v. 39) than returns the second blow. Our Lord Jesus has left us an example of this, for he gave his back to the smiter, Isa. l. 6. He who can bear contempt and reproach, and not render railing for railing, and bitterness for bitterness, who, when he is filled full with reproach, keeps it to himself, and does not retort it and empty it again upon those who filled him with it, but pours it out before the Lord (as those did, Ps. cxxiii. 4, whose souls were exceedingly filled with the contempt of the proud), he shall find that it is good to bear the yoke, that it shall turn to his spiritual advantage. The sum is, If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed.
VI. That God will graciously return to his people with seasonable comforts according to the time that he has afflicted them,Lam 3:31; Lam 3:32. Therefore the sufferer is thus penitent, thus patient, because he believes that God is gracious and merciful, which is the great inducement both to evangelical repentance and to Christian patience. We may bear ourselves up with this, 1. That, when we are cast down, yet we are not cast off; the father’s correcting his son is not a disinheriting of him. 2. That though we may seem to be cast off for a time, while sensible comforts are suspended and desired salvations deferred, yet we are not really cast off, because not cast off for ever; the controversy with us shall not be perpetual. 3. That, whatever sorrow we are in, it is what God has allotted us, and his hand is in it. It is he that causes grief, and therefore we may be assured it is ordered wisely and graciously; and it is but for a season, and when need is, that we are in heaviness, 1 Pet. i. 6. 4. That God has compassions and comforts in store even for those whom he has himself grieved. We must be far from thinking that, though God cause grief, the world will relieve and help us. No; the very same that caused the grief must bring in the favour, or we are undone. Una eademque manus vulnus opemque tulit–The same hand inflicted the wound and healed it. He has torn, and he will heal us, Hos. vi. 1. 5. That, when God returns to deal graciously with us, it will not be according to our merits, but according to his mercies, according to the multitude, the abundance, of his mercies. So unworthy we are that nothing but an abundant mercy will relieve us; and from that what may we not expect? And God’s causing our grief ought to be no discouragement at all to those expectations.
VII. That, when God does cause grief, it is for wise and holy ends, and he takes not delight in our calamities, v. 33. He does indeed afflict, and grieve the children of men; all their grievances and afflictions are from him. But he does not do it willingly, not from the heart; so the word is. 1. He never afflicts us but when we give him cause to do it. He does not dispense his frowns as he does his favours, ex mero motu—from his mere good pleasure. If he show us kindness, it is because so it seems good unto him; but, if he write bitter things against us, it is because we both deserve them and need them. 2. He does not afflict with pleasure. He delights not in the death of sinners, or the disquiet of saints, but punishes with a kind of reluctance. He comes out of his place to punish, for his place is the mercy-seat. He delights not in the misery of any of his creatures, but, as it respects his own people, he is so far from it that in all their afflictions he is afflicted and his soul is grieved for the misery of Israel. 3. He retains his kindness for his people even when he afflicts them. If he does not willingly grieve the children of men, much less his own children. However it be, yet God is good to them (Ps. lxxiii. 1), and they may by faith see love in his heart even when they see frowns in his face and a rod in his hand.
VIII. That though he makes use of men as his hand, or rather instruments in his hand, for the correcting of his people, yet he is far from being pleased with the injustice of their proceedings and the wrong they do them, v. 34-36. Though God serves his own purposes by the violence of wicked and unreasonable men, yet it does no therefore follow that he countenances that violence, as his oppressed people are sometimes tempted to think. Hab. i. 13, Wherefore lookest thou upon those that deal treacherously? Two ways the people of God are injured and oppressed by their enemies, and the prophet here assures us that God does not approve of either of them:– 1. If men injure them by force of arms, God does not approve of that. he does not himself crush under his feet the prisoners of the earth, but he regards the cry of the prisoners; nor does he approve of men’s doing it; nay, he is much displeased with it. It is barbarous to trample on those that are down, and to crush those that are bound and cannot help themselves. 2. If men injure them under colour of law, and in the pretended administration of justice,–if they turn aside the right of a man, so that he cannot discover what his rights are or cannot come at them, they are out of his reach,–if they subvert a man in his cause, and bring in a wrong verdict, or give a false judgment, let them know, (1.) That God sees them. It is before the face of the Most High (v. 35); it is in his sight, under his eye, and is very displeasing to him. They cannot but know it is so, and therefore it is in defiance of him that they do it. He is the Most High, whose authority over them they contemn by abusing their authority over their subjects, not considering that he that is higher than the highest regardeth, Eccl. v. 8. (2.) That God does not approve of them. More is implied than is expressed. The perverting of justice, and the subverting of the just, are a great affront to God; and, though he may make use of them for the correction of his people, yet he will sooner or later severely reckon with those that do thus. Note, However God may for a time suffer evil-doers to prosper, and serve his own purposes by them, yet he does not therefore approve of their evil doings. Far be it from God that he should do iniquity, or countenance those that do it.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 21-39: HOPE, ROOTED IN REMEMBRANCE OF DIVINE MERCIES
1. Jeremiah mentions three characteristics of Jehovah whereby there is renewed within him a LIVING HOPE, (vs. 21-23; comp. Psa 130:7; Psa 86:15-16; 1Pe 1:3; 1Pe 3:15; 1Jn 3:3).
a. His Mercy (“hesed”, covenant fidelity) which has prevented the people from being utterly consumed, (Psa 78:38-39; Jer 3:12; Jer 30:11; Jer 31:20).
b. His never-failing Compassions, that are new every morning, (Mal 3:6; Zep 3:5; Exo 3:7; Deu 30:3; 2Ch 36:15; Psa 78:38; Jer 12:15).
c. His Great Faithfulness, (Deu 7:9; 1Ki 8:56; Psa 36:5; Psa 89:1; Psa 105:8; 1Co 1:9).
2. Thus, Jeremiah vows to HOPE in the Lord (Psa 33:18-22; Psa 147:11) Who is His PORTION (Psa 16:5; Psa 73:26; Psa 119:57; Psa 142:5); he knows that the Lord is God to those who SEEK (vs. 24-25; Isa 26:9; Psa 63:1; Mat 6:33) and WAIT for Him, (Psa 27:14; Psa 37:34; Psa 40:1-3; Psa 62:5; Psa 130:5; Isa 25:9).
3. Since “salvation Is of the Lord” (Jon 2:9), it is good that one quietly wait before Him in the expectancy of faith, (vs. 26; Psa 52:9; 1Pe 1:13; comp. Isa 30:15); such waiting is as important under the New Covenant (Rom 8:23-25; Gal 5:5) as it was under the Old, (Psa 37:9; Hos 12:6; Mic 7:7; Zep 3:8).
4. Since it is a good thing to bear the yoke of divine discipline in one’s youth willingly, (vs. 27; Ecc 12:1; Heb 12:6), Jeremiah suggests a threefold response to that yoke.
a. Submit to the will of God in silence: – not calling attention to one’s self, for either sympathy or for applause, (vs. 28; comp. Lam 2:10).
b. The placing of one’s mouth in the dust was the oriental way of expressing full submission, (vs. 29; Job 16:15; Job 42:6), and acknowledging the righteous and loving purpose of the Most High, (Ezr 9:5-6; comp. 1Co 14:24-25).
c. In the offering of one’s cheek to the smiter -patiently bearing the injustices of one’s fellow-men – the godly one follows the example of His Lord, (vs. 30; Mat 5:39; comp. Isa 50:5-7; Isa 53:5; Mat 26:67-68; Mat 27:30; Joh 19:3; 1Pe 2:21-24).
5. In verses 31-33 one hears, from the very heart of God, a word of hope and healing.
a. The Lord will NEVER ABANDON the soul that trusts in Him, (vs. 31; 1Sa 12:22; Psa 94:14; comp. Rom 11:2).
b. Though His discipline be grievous, it will be made endurable by a consciousness of His loving compassion and tender mercies, (vs. 32; comp. Exo 34:6; Psa 78:38; Psa 106:43-45; Hos 11:8-9).
c. ft is not in the heart of the Lord to afflict or grieve the children of men, (vs. 33; Jer 13:20; Eze 33:11; comp. Heb 12:5-10).
6. In verses 34-36 the supreme greatness of God’s nature is illustrated by His attitude toward human dignity; there are some things He cannot approve!
a. He will NOT condone the abuse of prisoners, (vs. 34; Psa 69:33); the release of captives (from the bondage of sin) was to be one of the most important tasks of the Servant of Jehovah, (Psa 146:7; Isa 42:7; Isa 61:1; Luk 4:18).
b. He will not condone the perversion of justice in the courts of law, (vs. 35; Psa 9:4; Psa 12:5; Psa 140:12).
c. He will condemn the practice of favoritism and injustice in the courts of law, (vs. 36; Jer 22:3).
7. Because God is absolutely sovereign (Psa 33:9-11; Pro 19:21), nothing comes upon His people without His consent; no one should complain about the hand of divine discipline that is upon him, (vs.37-39; Jer 30:15; Job 2:10).
a. At the word of the Lord, goodness (well-being) is the lot of the righteous, (Rom 8:28; 1Pe 2:21-25); but evil comes upon the rebellious as the divinely-appointed fruit of their rebellion, (Isa 45:7 Jer 32:42).
b. It is appropriate that the man who has rebelled against the Lord should lament over the rebellion of his stubborn heart! (Mic 7:9; 1Pe 2:19).
Fuente: Garner-Howes Baptist Commentary
We see here what I have already stated, that if we struggle against temptations, it will be a sure remedy to us, because our faith will at length emerge again, and gather strength, yea, it will in a manner be raised up from the lowest depths. This is what the Prophet now shews. I will recall this, he says, to my heart, and therefore will I hope How can despair produce hope from itself? This would be contrary to nature. What then does the Prophet mean here, and what does he understand by the pronoun this, זאת, zat? Even that being oppressed with evils, he was almost lost, and was also nearly persuaded that no hope of good anymore remained. As then he would recall this to mind, he says that he would then have new ground of hope, that is, when he had recourse to God; for all who devour their own sorrows, and do not look to God, kindle more and more the hidden fire, which at length suddenly turns to fury. Hence it comes that they clamor against God, as though they were doubly insane. But he who is conscious of his own infirmity, and directs his prayer to God, will at length find a ground of hope.
When therefore we recall to mind our evils, and also consider how ready we are to despair, and how apt we are to succumb under it, some hope will then arise and aid us, as the Prophet here says. (182)
It must still be observed, that we ought to take heed lest we grow torpid in our evils; for hence it happens that our minds become wholly overwhelmed. Whosoever then would profit by his evils, should consider what the Prophet says here came to his mind, for he at length came to himself, and surmounted all obstacles. We see then that God brings light out of darkness, when he restores his faithful people from despair to a good hope; yea, he makes infirmity itself to be the cause of hope. For whence is it that the unbelieving east away hope? even because security draws them away from God; but a sense of our own infirmity draws us even close to him; thus hope, contrary to nature, and through the incomprehensible and wonderful kindness of God, arises from despair. It follows, —
(182) The pronoun “this” is by most referred to what the next verse contains; but as a clause intervenes, this can hardly be the meaning. The Lamentations Lam 3:19, I render thus,
19. Remember my affliction and my abasement, The wormwood and the gall.
20. Remembering thou wilt remember them, For bowed down within me is my soul:
21. This I recall to my mind; Therefore will I hope.
He prays, then he expresses his confidence that God would hear his prayer; and “this” refers to the assurance he felt that God would remember his afflicted state, and on this ground he entertained hope. In the next verse he states what confirmed this hope: — Ed.
Fuente: Calvin’s Complete Commentary
(21) This I recall to my mind.Better, This will I recall. The first gleam of hope breaks through the darkness. The sorrow has not been in vain; it has brought humility, and out of humility springs hope.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Lam 3:21. Therefore have I hope Compare this with the 12th, 13th, and 14th verses of the 20th chapter of Jeremiah.
Fuente: Commentary on the Holy Bible by Thomas Coke
Lam 3:21 This I recall to my mind, therefore have I hope.
Ver. 21. This I recall to my mind. ] This? What? God’s infinite mercies, that cape of good hope; see Lam 3:22 Psa 119:56 ; “This I had” – that is, this comfort, or this ability to keep thy precepts.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mind = heart.
hope = expectation.
Fuente: Companion Bible Notes, Appendices and Graphics
recall to my mind: Heb. make to return to my heart, Psa 77:7-11
therefore: Lam 3:24-29, Psa 119:81, Psa 130:7, Hab 2:3
Reciprocal: Psa 48:14 – this God Psa 71:14 – But Ecc 9:4 – General Jer 31:17 – General Hos 2:15 – for Jon 2:7 – I remembered Zec 9:12 – even 1Co 13:13 – hope
Fuente: The Treasury of Scripture Knowledge
Lam 3:21. Recalling to his mind the purpose of these afflictions the prophet took hope in the outcome. He knew that God had brought them upon his countrymen for their own good, and that cheered him on to endure his own personal lot.
Fuente: Combined Bible Commentary
Lam 3:21-23. 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 Lords 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, , . 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 , 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. Gods 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.