Exegetical and Hermeneutical Commentary of Lamentations 3:34
To crush under his feet all the prisoners of the earth,
34 36. Three species of wrong-doing on the part of the victorious oppressor are here enumerated; ( a) To treat prisoners with cruelty, ( b) To give an unrighteous decision at law: for the judges as representing God were called by His name (e.g. Exo 21:6 with mg.; see Psa 82:1; Psa 82:6), and hence the expression “before the face of the Most High,” ( c) To defraud a man of his legal rights (which might be done without an actual trial). The sense of the whole will depend upon the view we take of the last words. They may be rendered either, (i) as a question, Doth not the Lord regard (such acts)? so Lhr, following Bttcher and Nldeke, or (ii) as R.V. mg. seeth not. Hesitation as to rendering the Heb. verb thus might be met by the change of one consonant ( raah = approve for ra’ah, see).
Fuente: The Cambridge Bible for Schools and Colleges
Neither does God approve of wanton cruelty inflicted by one man on another. Three examples are given: the treatment of prisoners of war; the procuring an unjust sentence before a legal tribunal acting in the name of God (see Exo 21:6); and the perversion of justice generally.
Fuente: Albert Barnes’ Notes on the Bible
Verse 34. To crush under his feet] He can neither gain credit nor pleasure in trampling upon those who are already bound, and in suffering; such he knows to be the state of man here below. From which it most assuredly follows, that God never afflicts us but for our good, nor chastises but that we may be partakers of his holiness.
All the prisoners of the earth] By the prisoners of the earth, or land, Dr. Blayney understands those insolvent debtors who were put in prison, and there obliged to work out the debt. Yet this is mercy in comparison with those who put them in prison, and keep them there, when they know that it is impossible, from the state of the laws, to lessen the debt by their confinement.
In La 3:34-36, certain acts of tyranny, malice, and injustice are specified, which men often indulge themselves in the practice of towards one another, but which the Divine goodness is far from countenancing or approving by any similar conduct. – Blayney.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
34-36. This triplet has aninfinitive in the beginning of each verse, the governing finite verbbeing in the end of La 3:36,”the Lord approveth not,” which is to be repeated in eachverse. Jeremiah here anticipates and answers the objections which theJews might start, that it was by His connivance they were “crushedunder the feet” of those who “turned aside the right of aman.” God approves (literally, “seeth,” Hab1:13; so “behold,” “look on,” that is, lookon with approval) not of such unrighteous acts; and so theJews may look for deliverance and the punishment of their foes.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
To crush under his feet all the prisoners of the earth. These words, with what follow in La 3:35; either depend upon the preceding, and are to be connected with them, “he doth not afflict”, c. La 3:33 though he lays his hand on men, he do not crush them under his feet, or break them in pieces, and utterly destroy them, even such, and all such, as are bound in affliction and iron; or, in a spiritual sense, such as are prisoners to sin, Satan, and the law, as all men by nature are; he does not crush these to pieces, though they deserve it, at least not “all” of them; for he proclaims in the Gospel liberty to the captives, and says, by the power of his grace, to the prisoners, go forth, and encourages the prisoners of hope to turn to their strong hold: and also, though he afflicts, he does no injustice to them, does not turn aside their right, or subvert their cause, Job 8:3; or rather these depend upon, and are to be connected with, the last clause of La 3:36; “the Lord approveth not”: as he does not do these things himself, he do not approve of them in others; that they should use captives cruelly, trample upon them like mire in the streets, or as the dust of their feet; particularly regard may be had to the Jews in Babylon, used ill by those that detained them; for though it was by the will of God they were carried captive, yet the Chaldeans exceeded due bounds in their usage of them, and added affliction to their affliction, which the Lord approved not of, but resented, Zec 1:15.
Fuente: John Gill’s Exposition of the Entire Bible
Many interpreters think that these three verses are connected with the previous doctrine, and show the connection thus, — that God does not see, that is, does not know what it is to pervert the good cause of a man, and to oppress the innocent; and, doubtless, God is said not to know what iniquity is, because he abhors all evil; for what is the nature of God but the perfection of justice? It may then be truly said, that. God knows not what it is to turn man aside in judgment. Others take not to see, as meaning, not to approve.
If we subscribe to the opinion of those who say that injustice is contrary to the nature of God, there is here an exhortation to patience; as though the Prophet had said that afflictions ought to be borne with resignation, because the Jews had fully deserved them. For the liberty taken to complain arises from this, that men imagine that they are without fault; but he who is convicted dares not thus to rise up against God; for the chief thing in humility is the acknowledgment of sin. This, then, is one meaning. But they who give this explanation, that God does not approve of those who pervert judgment, think that there is here a ground of consolation, because God would at length succor the miserable who were unjustly oppressed. And doubtless it avails not a little to encourage patience when we are persuaded that God will be an avenger, so that he will at length help us, after having for a time suffered us to be severely treated.
But these expositions seem to me to be too remote; we may give a correcter explanation by supposing a concession to be made, as though the Prophet had said, “It is indeed true that the wicked take much license, for they imagine that God is blind to all evil deeds.” For this madness is often ascribed to the ungodly, that they think that they can sin with impunity, because God, as they suppose, cares not for the affairs of men. They then imagine that God is asleep, and in a manner dead, and hence they break out into all kinds of wickedness. And for this reason it was that David so vehemently rebuked them:
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He who has formed the ear, will he not hear? He who has created the heaven, will he not see?” (Psa 94:9.)
This explanation also I cannot approve of, it being forced and not obvious.
I therefore think that the reference is to the impious words of those who complain that God is not moved by any compassion. For this thought almost lays hold on us wheel pressed down by adversities, — that God has forgotten us, that he is either asleep or lies down inactive. In short, there is nothing more difficult to be assured of than this truth, that God governs the world by his counsel, and that nothing happens without a design. This is indeed what almost all confess; but when a trial comes, this doctrine vanishes, and every one is carried away by some perverted and erroneous thoughts, even that all things roll round fortuitously through blind fate, that men are not the objects of God’s care. Nor is there a doubt but that in Jeremiah’s time words of this kind were flying about; and it appears evident from the context that those Jews were reproved who thought that their miseries were disregarded by God, and hence they clamored; for men are necessarily carried away into a furious state of mind, when they do not believe that they have to do with God. The Prophet, then, refers to such impious words, or if they dared not to express in language what they thought, he refers to what was believed almost by all, — that the wicked perverted the judgment of man, that they turned aside a man in his cause, that they tore under their feet all the bound of the earth; (190) that is, that all those things were done by the connivance of God. The plain meaning, then, is, that judgment is perverted before the face of the Most High, — that the bound of the earth such as are helpless, are despised, trodden under foot by the wicked, — that a man in his cause is unjustly dealt with, and that all this is done because God does not see (191) We now, then, perceive what the Prophet means.
But whence came such madness? even because the Jews, as I have said, would not humble themselves under the mighty hand of God; for hypocrisy had so blinded them, that they proudly clamored against God, thinking that they were chastised with unjust severity,. As then, they thus flattered themselves in their sins, this expostulation arose which the Prophet mentions, that man’s judgment was perverted, that the innocent failed in a good cause, that the miserable were trodden under foot; and whence all this? because God did not see, or did not regard these things. Now follows the reproof of this delirious impiety, —
(190) The order is here reverted. It is a common thing in Scripture to state first the chief thing, the chief good or evil. Here the greatest evil is mentioned first, the tearing under foot of such as were already bound, or imprisoned; then the sparing of the guilty; and thirdly, the withholding of justice to the righteous. To turn aside or divert judgment, is not to punish the guilty; and to wrong a person in his cause, is to deny his right. By “the bound,” or “prisoners of the earth,” or land, Blayney understands persons imprisoned for debt, who were obliged to work as slaves until they satisfied their creditors. See Mat 18:30. Cruelty to such is referred to in Isa 58:3. — Ed.
(191) The Targ. and the versions differ as to the import of this clause. The verb to see, has been taken to mean three things, — to know, to approve, and to regard or to notice. The Vulgate takes the first, our version the second, and Calvin the third. The context seems to favor the last meaning especially the following verses.
There is a difficulty as to the antecedent to the pronoun “his, before “feet.” It seems to refer to “man” in the last verse; for the words are, “the sons (or children) of man,” not of “men.” The verb ראה, when followed by ל, means to look on, at, or simply to see. Psa 64:5. Then the literal rendering of the passage would be as follows, —
On the tearing under his feet Of all the bound of the land, On the diverting of a man’s judgment, In the presence of the most High, On the wronging of a person in his cause The Lord doth not look.
Or if the “on” be dropped, the last line may be,
The Lord doth not see.
This is manifestly the saying of unbelieving men, or of those weak in faith, as proved by the next verse, when rightly rendered. — Ed.
Fuente: Calvin’s Complete Commentary
EXEGETICAL NOTES.
() Lam. 3:34-36. The Lord does not afflict willingly, yet He is not indifferent to the injustice of man to man. All the details of human procedure are regarded by Him, and he would have men to know that He is on the throne judging right, that they may trust Him entirely, and that there is no evil needing to be grieved over but sin. Such is the intimation in this triad of verses, the three parts of which depend on the last clause: To trample under his feetthe feet of the oppressorall prisoners of the earth; an allusion to the cruelties of the Chaldeans. Jews in exile, Jews in prisons, yes, and outraged captives everywhere, are referred to. He hears the sighing of the prisoner. To turn aside the right of a man, that which is grounded in the far-reaching nature of things formed by the Righteous One, before the face of the Most High. This phrase is illustrated by the wilderness legislation as to matters of trespass, The cause of both parties shall come before [God] Elohim, he whom Elohim shall condemn, &c. (Exo. 22:9). The phraseology obviously designates judges as acting in place of the Judge of all the earth, and is found used in later times (Psa. 82:6). To subvert a man in his cause, to act unfairly towards another in the ordinary pursuits of life, the Lord approveth not. Questioning this translation, Keil renders, Doth not the Lord look [to such doings as these]?
HOMILETICS
GOD AND HUMAN WRONG
(Lam. 3:34-36)
I. God approves not wanton cruelty towards prisoners of war. To crush under His feet all the prisoners of the earth (Lam. 3:34). Jeremiah was probably a daily witness of cruelties suffered by the captives. One of the greatest horrors of ancient warfare was the inhuman treatment of prisoners. Any exception to this, history does not fail to record as a remarkable example of clemency and forbearance. Few men can be trusted with unrestricted power. Where there is no fear of immediate consequences to himself, man rapidly develops into a monster of cruelty. The helplessness of captives appeals to the pity of the tyrant. Every act of inhumanity God not only disapproves, but will certainly punish.
II. God approves not the base attempt to procure an unjust sentence before any legal tribunal. To turn aside the right of a man before the face of the Most High (Lam. 3:35), of a superior, or before a legal tribunal acting in the name of God (Exo. 21:6; Exo. 22:8-9). An oppressor who would hesitate to commit an act of cruelty in public does not scruple to stoop to the basest arts in secret to pervert the course of justice. Happy is the nation where the judgment-seat is beyond the reach of corruption.
III. God approves not the perversion of justice in any case, or in any degree. To subvert a man in his cause, the Lord approveth not (Lam. 3:36). No act of wrong, whether open or secret, can escape the All-seeing Jehovah, nor can it escape punishment. Tyranny is not supreme, and its reign is always short-lived. God is the implacable foe of all injustice; and the oppressed everywhere are sure to be relieved and vindicated.
LESSONS.
1. Mans inhumanity to man makes countless thousands mourn.
2. God is not an indifferent spectator of the wrong inflicted by one man upon another.
3. God will certainly interfere to redress all human wrongs.
GERM NOTES ON THE VERSES
Lam. 3:34-36. The Divine character.
1. Gives dignity and significance to every legal tribunal.
2. Is a perpetual protest against every act of cruelty and injustice.
3. Is a guarantee that justice will be ultimately triumphant.
ILLUSTRATIONS.The beginning of wrong. An old writer says, A man who goes to law finds the court full of invisible hooks. First his cloak, then the skirts of his coat, then his sleeves, till everything is torn from him, and, like a gypsy, he escapes because there is no further hold upon him. The youth who crosses the threshold of the court of vice will find those invisible hooks sharper and in greater abundance than in courts of law. Once caught, he will be hooked in every direction. One tempter will succeed another, each handing him over to the next. Thus snared and dragged from vice to vice, until denuded of every virtue, he will at last, in all probability, perish in unutterable woe.Dr. Wise.
Justice expedited. Juvenalis, a widow, complained to Theodoric, king of the Romans, that a suit of hers had been in court three years. The king being informed who were her judges, gave orders that they should give all expedition to the poor womans cause, and in two days it was decided to her satisfaction. Theodoric then summoned the judges before him, and inquired how it was that they had done in two days what they had delayed for three years. When I put you in office, said the king, did I not consign all pleas and proceedings to you? You deserve death for having delayed that justice for three years which two days could accomplish. He commanded them to be beheaded.
Injustice and anger. There is an anger that is damnable: it is the anger of selfishness. There is an anger that is majestic as the frown of Jehovahs brow: it is the anger of truth and love. If man meets with injustice, it is not required that he shall not be roused to meet it; but if he is angry after he has had time to think upon it, that is sinful. The flame is not wrong, but the coals are.Beecher.
Suffering preferred to injustice. While Athens was ruled by the thirty tyrants, Socrates was summoned to the senate-house and ordered to go with some other persons to seize one Leon, a man of rank and fortune, whom they determined to put out of the way that they might enjoy his estate. The commission Socrates flatly refused, and, not satisfied therewith, added also his reasons for such refusal. I will never willingly, said he, assist in an unjust act. Cherides sharply replied, Dost thou think, Socrates, to talk always in this style and not to suffer? Far from it, added he, I expect to suffer a thousand ills, but none so great as to do unjustly.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(34-36) To crush . . .The triplet of verses forms one sentence dependent upon the final clause, The Lord approveth not, literally, doth not look on. By some critics the literal meaning is kept in the form of a question: Doth not the Lord look on this? The fact that the righteous judgment of God is against those who, unlike Him, cause wilful and needless suffering is another ground of hope to the sufferer. The three forms of evil specified are (1) the cruel treatment of prisoners of war, such as Jeremiah had witnessed daily at the hands of the Chaldeans; (2) the perversion of justice in a public tribunal acting in the name of God (Exo. 23:6); (3) every form even of private injustice.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
34-36. To crush to turn aside to subvert, etc. The infinitive form of the three verses, all of which depend on the clause with which the last verse terminates, is well fitted to bring out vividly and incisively the practices which are here condemned. The mention of these implies the writer’s acquaintance with them as facts of human experience. Probably in the fearful time of Jerusalem’s downfall Jeremiah had personally witnessed the trampling under foot of prisoners of war; as in the corrupt and evil times in which his lot was cast he had repeatedly seen justice perverted, as specified in Lam 3:35-36.
Fuente: Whedon’s Commentary on the Old and New Testaments
Lam 3:34. All the prisoners of the earth All the prisoners of the land. By “the prisoners of the land,” I am persuaded are meant the poor insolvent debtors, whom their creditors among the Jews, as well as among other nations, were empowered to cast into prison, and oblige to work out the debt; a power too often exerted with great rigour and inhumanity. See Mat 18:30; Mat 18:34. The sufferings of these persons seem to be alluded to Isa 58:3 where the people asking with surprise, why their voluntary fastings and acts of self-mortification were so little noticed and regarded by God, receive for answer, that while they laid themselves under restraint in one point, they indulged their vicious passions and inclinations of different kinds, and shewed not that forbearance in their treatment of others, which they hoped to experience at the hand of God.
Fuente: Commentary on the Holy Bible by Thomas Coke
Lam 3:34 To crush under his feet all the prisoners of the earth,
Ver. 34. To crush under his feet all the prisoners of the earth, ] i.e., All those that are in misery, to lay more load upon them, and so to crush them to pieces, yea, to grind them to powder. This he could as easily do as bid it be done: but he takes no such delight in severity and harshness.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
crush: Isa 51:22, Isa 51:23, Jer 50:17, Jer 50:33, Jer 50:34, Jer 51:33-36
all: Psa 69:33, Psa 79:11, Psa 102:20, Isa 14:17, Isa 49:9, Zec 9:11, Zec 9:12
Reciprocal: 2Ch 16:10 – oppressed Job 20:19 – oppressed Psa 55:3 – oppression Lam 1:15 – crush Amo 5:12 – and they
Fuente: The Treasury of Scripture Knowledge
Lam 3:34. Many of the verses have a similar meaning which is to distinguish between different kinds of affliction. For instance, it is not Gods desire to crush all the prisoners which refers to those in the prison of the captivity.
Fuente: Combined Bible Commentary
Lam 3:34-36. To crush under his feet, &c. In these verses certain acts of tyranny, malice, and injustice are specified, in the practice of which men are prone to indulge themselves one toward another, but which the divine goodness is far from countenancing or approving by any similar conduct. By the prisoners of the earth, or of the land, as the words may be properly rendered, Blaney thinks are meant the poor insolvent debtors, whom their creditors among the Jews, as well as in other nations, were empowered to cast into prison, and to oblige to work out their debts; a power too often exerted with great rigour and inhumanity: see Isa 58:3; Mat 18:30; Mat 18:34. To turn aside the right of a man To prevent his obtaining, or to deprive him of, his just rights; before the face of the Most High In the presence of the just and holy God, and under his all-seeing eye, who takes particular notice of all acts of injustice, and will severely punish them. The word , here used, undoubtedly often means the most high God, and is so understood here, both by the LXX. and the Vulgate. Many commentators, however, prefer the marginal reading, a superior, understanding thereby a magistrate. And Blaney thinks it cannot here mean God, because, though a person may be made to suffer greatly by having his judgment turned aside, that is, by being calumniated and misrepresented before an earthly superior, yet all such malicious attempts must fail and come to nothing where God is the judge, who cannot be deceived or imposed upon. This is certainly true: but it does not appear that the prophet referred to this circumstance, but rather to the effrontery and daring wickedness of those who could be guilty of such injustice, when they knew they were before the omnipresent God, and that his eye was upon them, thus, as it were, bidding him defiance. To subvert a man in his cause That is, to prevent his having justice done him, in a law-suit or controversy, by any undue interference; as by bearing or suborning false witness, or exerting any kind of influence in opposition to truth and right: the Lord approveth not Hebrew, , seeth not: that is, hates such conduct, and turns away his face from it with abhorrence and disgust. Thus we read, Hab 1:13, Thou art of purer eyes than to behold evil; and canst not look on iniquity. The general sense of the passage is, as God takes no pleasure in oppressing the poor and helpless, so neither will he suffer any men to escape unpunished that are guilty of such acts of injustice and cruelty, who never consider that all the wrongs they do are committed in the sight of the Supreme Judge of the world; and although for a time he thinks fit to prosper such oppressors, yet, in due time, he will call them to a severe account for their wickedness.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The Lord disapproves of injustice in its many forms and of the brutal oppression of prisoners (cf. Psa 69:33; Psa 146:7; Isa 42:7; Luk 4:18).