Exegetical and Hermeneutical Commentary of Lamentations 3:28
He sitteth alone and keepeth silence, because he hath borne [it] upon him.
28. The hortative form is better than mg. He sitteth alone, etc. For sitting alone in grief, cp. Jer 15:17. The connexion is, inasmuch as suffering is really attended with benefit to the sufferer, let him submit readily to it.
hath laid ] The subject is God.
Fuente: The Cambridge Bible for Schools and Colleges
Translate:
Let him sit alone and keep silence;
For He (God) hath laid the yoke upon him.
Let him place his mouth in the dust;
Perchance there is hope.
Let him offer his cheek to him that smiteth him;
Let him be filled to the full with reproach.
It is good for a man to bear the yoke in his youth, but only if he bear it rightly. To attain this result, let him learn resignation, remembering who has laid the yoke upon him. This reverential silence is described Lam 3:29, as putting the mouth in the dust, and so lying prostrate before the Deity; while Lam 3:30 the harder task is imposed of bearing contumely with meekness (margin reference), and not shrinking from the last dregs of the cup of reproach. Many who submit readily to God are indignant when the suffering comes through men.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our English Annotations supplying that, makes the connexion clear, It is good for a man that he sit alone, Jer 15:17; not doing what he doth to be seen of men, but sitting alone, and when he is alone suppressing the mutinies of his spirit, and keeping his soul in subjection to God; because God hath humbled him by his rod, humbling himself to his will.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28-30. The fruit of truedocility and patience. He does not fight against the yoke (Jer 31:18;Act 9:5), but accommodateshimself to it.
aloneThe heathenapplauded magnanimity, but they looked to display and the praise ofmen. The child of God, in the absence of any witness, “alone,”silently submits to the will of God.
borne it upon himthatis, because he is used to bearing it on him. Rather, “because He(the Lord, La 3:26) hathlaid it on him” [VATABLUS].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He sitteth alone,…. Retires from the world, and the men of it, who takes upon him the yoke of Christ; though he is not alone, but God, Father, Son, and Spirit, are with him; and he is with the saints, the excellent of the earth, and has communion with them; and so he is that under the afflicting hand of God bears it patiently, and does not run from place to place complaining of it, but sits still, and considers the cause, end, and use of it. Some render the words in connection with the preceding, it is good “that he sit alone” b; it is good for a man to be alone; in his closet, praying to God; in his house or chamber, reading the word of God; in the field, or elsewhere, meditating upon it, and upon the works of God, of nature, providence, and grace:
and keepeth silence, because he hath borne [it] on him: or, “took it on him”; either because he took it upon him willingly, and therefore should bear it patiently; or because he (God) hath put it upon him c, and therefore should be silent, and not murmur and repine, since he hath done it, Ps 39:9.
b “ut sedeat solus”, Gataker. c “projecit super ipsum”, Tigurine version; “sub. Dominus”, Vatablus; “quod imposuerit ipsi Deus”, Junius & Tremellius, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
Here he shews the fruit of teachableness; for when God deals severely with his children, they yet do not rebel, but even then they willingly submit to his authority. For whence comes it that so much impatience rages in men, except that they know not what it is to obey God, to prepare themselves to bear the yoke? so, then, men become furious like wild beasts, never tamed, therefore the Prophet now says, “Whosoever is thus habituated to the yoke of God, will also be silent in extreme evils, and remain quiet.” We now perceive what I have just said, that the fruit of docility and obedience is set forth in this verse.
But when he says that those who are thus trained to obey God will sit apart, he expresses most fitly the strength and character of patience. For they for the most part who wish to appear magnanimous make a great display, and think that their valor is nothing except they appear as on a theater; they allow themselves at the same time an unbridled liberty when they are alone; for they who seem the most valorous, except God’s fear and true religion prevail in their souls, rage against God and champ the bridle in adversities, though they may not make a clamor before men, for, as I have already said, they regard display. But here a very different account is given of patience, even that we are to sit alone and be silent, that is, even were no one present as a witness, whose presence might make us ashamed; were we even then to sit, and to submit with calm minds to God, and to take his yoke, we should thus prove our patience. This verse then distiguishes between the simplicity of the godly and that will display in which they delight who seek to obtain the praise of courage, patience, and perseverance, from the world; for these also sit and speak words as from heaven, and as though they had put off the flesh. He who has lost a son will say, that he had begotten a mortal: he who is stripped of all his goods will say, “All my things I carry with me.” Thus magnanimously do ungodly men speak, so that they seem to surpass in fortitude and firmness all the children of God. But when they give utterance to these swelling words, what they regard is the opinion which men may form of them. But the faithful, what do they do? They sit apart, that is, though they might shamelessly clamor against God, yet they are quiet and submit to his will. We now understand what is meant by sitting apart.
Then he says, because he will carry it on himself Some take נטל nuthel, in a transitive sense, “he will cast it upon him.” But this is a forced rendering. It would be a simpler meaning, were we to say, because he will carry or raise it on himself. The verb נטל, nuthel, means not only to carry, but also elevate or raise up. When, therefore, the Prophet says, that it is an example of real patience when we carry it on ourselves, he means that we succumb not under our adversities, nor are overwhelmed by them; for it is patience when it is not grievous to us to undergo any burdens which God may lay on us; and on this account we are said to regard his yoke as not grievous — how so? because it is pleasant to us. As, then, meekness thus extenuates the heaviness of the burden, which would otherwise overwhelm us, the Prophet says that those who raise up on themselves all their troubles sit apart.
I do not, however, know whether this passage has been corrupted; for the expression seems not to me natural. Were we to read עלו, olu, his yoke, it would be more appropriate, and a reason would be given for what goes before, that the faithful sit apart and are silent before God, because they bear his yoke; for the pronoun may be referred to God as well as to man. But this is only a conjecture. (186) It follows, —
(186) It is so found in the Syr. ; but it comes to the same thing, if the verb be taken passively. in Niphal, — “Because it (the yoke mentioned before) has been laid on him.” Blayney’s version is, “When it is laid on him.” — Ed.
Fuente: Calvin’s Complete Commentary
EXEGETICAL NOTES.
() Lam. 3:28. A yoke is not of itself beneficial; it must be borne along with desires and efforts to reach to its purpose. Since it is good for man that he should learn to endure suffering, let him sit still and bear it patiently; let him sit solitary, as becomes those in sorrow, and be silent without murmuring when God puts such a burden on him.Keil. The fogs of the world, if a man enters into them, may veil the waymarks of God.
Lam. 3:29. Let him put his mouth in the dustsignificant of being humbled under the mighty hand of Godindulging in no whimpers, framing no self-excuses, making no boasts, only waiting to hear what God the Lord will speak, and by no means despairing of help for every time of need. It may be there is hope.
Lam. 3:30. Let him give his cheek to him that smiteth him, as was similarly enforced in the Sermon on the Mount (Mat. 5:39). and involving the wider application, when reviled not to revile again. Exemplified by Job, by the prophetic Servant of Jehovah, by the greatest of all Sufferers. The gradation is perceptible. 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 (Naegel.), be filled full with reproaches.
HOMILETICS
RESIGNATION
(Lam. 3:28-30)
I. Should be borne in silence, recognising the hand of God in affliction. He sitteth alone and keepeth silence, because He hath borne it upon Him (Lam. 3:28). It is difficult for an active spirit to settle down contentedly and in silence in any kind of circumstances. We cannot rid ourselves of the idea that something is to be done, and we must do it. If our misfortunes come as the result of our own folly, we feel we must do something to repair the damage, little dreaming how utterly useless are all our endeavours. When at length the truth dawns upon us that God is at work in connection with our sufferings, the soul is at once subdued into silence and patiently waits the issue. Something like this was once the experience of the Psalmist (Psa. 39:9).
II. Should be borne with reverential humility, knowing there is hope of deliverance. He putteth his mouth in the dust, if so be there may be hope (Lam. 3:29). The putting the mouth in the dust indicates how completely the soul is prostrated before God in humility and reverential silence. The soul can bear any burden when it knows that the hand of God imposes it, and that He has still hold of it. While we are conscious God is in touch with our burden, there is always hope of its removal. It is when God leaves us to our fate that hope dies. Resignation is no evidence of hopelessness, but rather an evidence how firmly our hope is grounded. We could not so completely cease from all personal effort were we not so fully assured of Divine deliverance.
III. Should be borne without resentment, not shrinking from the bitterest dregs of the cup. He giveth his cheek to him that smiteth him; he is filled full with reproach (Lam. 3:30). We are to be resigned, but not insensible; submissive, but not apathetic. We are keenly alive to the reproaches heaped upon us by our enemies. Our very resignation is offensive to them, and is made a handle of scorn. It is hard to bear the jeers of others without retaliation. When our sufferings come through our fellow-men, it is but human to resent their attacks with indignationto meet scorn with scorn. But when we are sensible our troubles come from God, we can more readily submit, and we have grace given to bear, without resentment, all that it may please Him to impose upon us. Behind the divine severity there is unspeakable gentleness.
LESSONS.
1. The greatest sorrow must be borne alone and in silence.
2. Murmuring and resentment will increase, but not relieve our sufferings.
3. A spirit of humble resignation secures the Divine compassion and help.
GERM NOTES ON THE VERSES
Lam. 3:28-30. Silent suffering. I. Not the less acute because endured in silence (Lam. 3:28). II. Is bearable when the soul has a glimmering of hope (Lam. 3:29). III. Shows that the sufferer has exhausted every possible ground for complaint (Lam. 3:30).
Lam. 3:28. Retirement and silence.
What then should be a sinners course?
Silence to all save himself and his God.
And so also our Lord became dumb;
He still waited upon his Father;
He made as if He had nothing to say.
How much more should we be silent in our guilt!
Thou hast sinned in company,
Learn to do without company at all.
Thou hast dealt rudely with thy God,
Be content to be rudely dealt with.
Thou hast forsaken Him,
Be content to be forsaken.
Thou hast sinned in talk,
Be content to keep silence.
Thou hast sinned in selfish ways,
Be content, nay be glad, to be overlooked,
To be disappointedforgotten.
The less thou art able to retire at fixed times,
Be the more watchful to do so at occasional times.
Thou hast sinned in boasting,
Be sometimes silent, even from good words.
Thou hast sinned by cowardice,
Force thyself to speakin truthfulness to confess.
Accept bereavements, separations, estrangements,
As opportunities of penance assigned by Him.
That He may open thy mouth at last,
To shew forth His praise,
And nothing but His praise.
Keble.
ILLUSTRATIONS.Resignation to the will of God. A remarkable instance of Christian resignation was discovered on one particular occasion in the conduct of Archbishop Fenlon. When his illustrious and hopeful pupil, the Duke of Burgundy, lay dead in his coffin, and the nobles of his court, in all the pomp of silent sadness, stood around, the Archbishop came into the apartment, and having fixed his eyes for some time on the corpse, broke out at length in words to this effectThere lies my beloved prince, for whom my affections were equal to the tenderest regard of the tenderest parents. Nor were my affections lost; he loved me in return with all the ardour of a son. There he lies, and all my worldly happiness lies dead with him. But if the turning of a straw would call him back to life, I would not for ten thousand worlds be the turner of that straw in opposition to the will of God.
Soul-growth aided by silence. Some of the best and most beautiful works are perfected in silence. In the making of plate-glass the process of pouring the melted material is so delicate, requiring such care and steadiness, that the men, impressed with the great danger of carelessness, usually preserve silence during the process.
Humility a help to knowledge. When the recent military expedition went to Lower Egypt, it was found that only the smallest boats could go great distances up the Nile. There are some truths that are only revealed to those who grow in loneliness and self-forgetfulnesssecret teachings which are reserved for those who are intensely childlike in spirit. Blessed are the poor in spirit.
Heroic endurance. One of the secrets of Victor Hugos power over the French people was their memory of the following. When the disasters of the Franco-German war were falling thickly, and the iron band was closing round Paris, word came that Victor Hugo was coming to the city. He came at the very moment that the investment was complete, with the last train, the last breath of free air. On the way he had seen the Bavarians, seen villages burned with petroleum, and he came to imprison himself in Paris. A memorable ovation was given him by the people, and they never forgot his voluntary sharing of their sufferings.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(28) He sitteth alone . . .Better, Let him sit alone, and keep silence when He (Jehovah) hath laid it (the yoke) upon him; and so in the next verses, Let him put his mouth . . . Let him give his cheek.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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 Lam 3:28 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.
Lam 3:28. Because he hath borne it upon him When he shall take up his yoke. Houbigant.
Lam 3:28 He sitteth alone and keepeth silence, because he hath borne [it] upon him.
Ver. 28. He sitteth alone. ] Sessio solitaria, as being much in meditation, according to that counsel of the preacher, “in the day of adversity consider.”
And keepeth silence.
Because he hath borne it upon him. Lam 2:10, Psa 39:9, Psa 102:7, Jer 15:17
Reciprocal: Ecc 3:7 – time to keep Jer 8:14 – be silent
Lam 3:28, Sitteth alone and. keepeth silence means that when adversity comes he will not be overcome by it. Having accepted the yoke in his youth be is “prepared for the worst” or has himself “armed for it in the sense of 1Pe 4:1,
3:28 He sitteth alone {n} and keepeth silence, because he hath borne [it] upon him.
(n) He murmurs not against God, but is patient.
Such a person should bear his burden without complaining since God has placed it on him (cf. Psa 39:2; Psa 94:17).
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)