Exegetical and Hermeneutical Commentary of Lamentations 3:39

Wherefore doth a living man complain, a man for the punishment of his sins?

39. The E.VV., making the whole line to be a question, are more in consonance with the construction of the two earlier members of the group, than is the other proposed rendering, viz. Of what should a living man complain? Each (should complain) of his sins. In that case we should require mourn rather than “complain.”

living ] i.e. why should a man murmur at misfortunes, when they are due to him for his sin?

a man his sins ] mg. (less well) a man that is in his sins.

Fuente: The Cambridge Bible for Schools and Colleges

Verse 39. Wherefore doth a living man complain] He who has his life still lent to him has small cause of complaint. How great soever his affliction may be, he is still alive; therefore, he may seek and find mercy unto eternal life. Of this, death would deprive him; therefore let not a living man complain.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

This verse admits of various senses, caused from the various interpretation of the Hebrew word, which we translate complain, which also signifies to mourn or grieve; so some render it, Why doth a living man grieve or vex himself? But the word is noted most generally to signify complaining or murmuring. The word also which we translate

sin sometimes signifieth that oblique act which we call sin; and those who interpret the former grieve or vex, thus understand the word translated sin, supplying some such words as these, Let him mourn for his sin. Why doth he mourn for his afflictions and plagues? let him rather spend his tears upon his sins. But the word also signifies the guilt of sin, or obligation to death, which it layeth men under: Sin lieth at the door, Gen 4:7; so also Gen 20:9; and also any punishment brought upon men for sin, Gen 4:13, where we translate it punishment. This sense our translators follow. The prophet then, in the person of the Jews, checks himself in his complaints for their punishments from the consideration, that nothing had befallen them but what was the just reward of their sins.

Fuente: English Annotations on the Holy Bible by Matthew Poole

39. livingand so having atime yet given him by God for repentance. If sin were punished as itdeserves, life itself would be forfeited by the sinner.”Complaining” (murmuring) ill becomes him who enjoys such afavor as life (Pr 19:3).

for the punishment of hissinsInstead of blaming God for his sufferings, he ought torecognize in them God’s righteousness and the just rewards of his ownsin.

Nun.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Wherefore doth a living man complain?…. Or murmur, or fret and vex, or bemoan himself; all which the word k may signify; as the prophet had done in his own person; or as representing the church, La 3:1; and here checks himself for it; and especially since the mercies and compassions of God never fail, and are daily renewed; and the Lord himself is the portion of his people, La 3:23; and seeing he is good to them that seek him, and it is good to wait quietly for the salvation of God, and to bear the yoke patiently, La 3:25; and because of the unwillingness of God to afflict men, and his sympathy and compassion towards them under affliction, La 3:32; and especially since all is from the sovereignty of God, who does according to his will; and from whom all good and evil come, La 3:37; he is not to be complained of, or against, for anything he does; or to be murmured at; nor should men vex and fret themselves at their own adversity, or at the prosperity of others; or bemoan themselves, as if no case was like theirs, or so bad. It does not become “a man”, a reasonable creature, a man grown up, to behave in this manner; as such should quit themselves like men, and conduct as such; a “man” that God is so mindful of, and cares for, and visits every moment, and follows with his goodness continually; a “man”, sinful man, that has rendered himself unworthy of the least favour; and yet such is the lovingkindness, favour, and good will of God to man, that he has provided his own Son to be his Saviour; and therefore man, of all God’s creatures, has no reason to complain of him; and is a “living” man too, in a natural sense; is upheld in life by the Lord, and has the common mercies of life; is in health, or however in the land of the living; out of hell, where he deserves to be; and therefore should praise, and not complain, Isa 38:19; especially if he is a living man in a spiritual sense; has a principle of spiritual life implanted in him; Christ lives in him, and his life is hid with him in God, and has a right and title to eternal life:

a man for [the punishment] of his sins? the word “punishment” is not in the text; but, admitting the supplement, if a man is a wicked man (and so the Targum interprets it), and is punished for his sins, no injustice is done him; he has no reason to complain; and especially of his punishment in this world, which is greatly less than his sins deserve, Ezr 9:13; and if he is a good man, and is chastised for his sins, he ought not to complain “for the chastisement” of them; since it is the chastisement of a father, is in love, and for his good: but the words may be rendered literally, “a man for”, or “of his sins” l; and be considered as a distinct clause, and as an answer to the former, so Jarchi; if a man will complain, let him complain of his sins; of the corruptions of his heart; of the body of sin and death he carries about with him of his daily iniquities; let him mourn over them, and bemoan himself for them; and if he does this in an evangelic manner, he is happy; for he shall be comforted.

k Sept. “quiritaretur”, Junius Tremellius “taedio se confecit”, Calvin; “fremet”, Strigelius; “murmurabit”, Cocceius. l “unusquisque propter sua peccata [quiritatur]”, Piscator; “vel contra sua peccata fremat”, Strigelius.

Fuente: John Gill’s Exposition of the Entire Bible

Some explain the verb יתאונן, itaunen, by giving it the sense of lying, “Why should man lie?” others, “Why should man murmur?” But I see not what sense there can be in rendering it lying or murmuring. Others translate thus, “Why should man harden himself?” but it is a mere conjecture. Now, this verb sometimes means to weary one’s self, in Hithpael. So in the eleventh chapter of Numbers, “The people murmured,” as some render the words; but I think differently; nor is there a doubt but that Moses meant that the people were wearied, so that they in a manner pined away; and this meaning is the most suitable here. For the Prophet had before rebuked those who imagined that God, having relinquished the care of the world, led an inactive and easy life in heaven; but now, in order to rouse the minds of all, he points out the remedy for this madness, even that men should not willingly weary themselves in their sins, but acknowledge that their wickedness is shewn to them whenever any adversity comes upon them. And surely men would not be so infatuated as to exclude God from the government of the world, were they to know themselves and seriously to call to mind their own deeds and words; for God would soon exhibit to them sure and notorious examples of his judgment. Whence then comes it, that we are so dull and stupid in considering the works of God? nay, that we think that God is like a spectre or an idol? even because we rot in our sins and contract a voluntary dullness; for we champ the bit, according to the old proverb.

We now, then, perceive why the Prophet joins this sentence, Why does a living man weary himself? (193) and a man in his sins? for as long as men thus remain in their own dregs, they will never acknowledge God as the judge of the world, and thus they always go astray through their own perverse imaginations. If, then, we wish to dissipate all the mists which prevent us from seeing God’s providence, (that is, by the eyes of faith,) let every one be his own witness and the judge of his own life, and carefully examine himself; it will then immediately occur to us, that God is not without reason angry with us, and that we are afflicted with so many adversities, because our sins will come forth before us. We here see the cause of that madness which makes men to exclude God’s providence from human affairs, even because they look not on themselves, but torment themselves without any benefit and become wearied in their sins, and do not raise up their eyes to God. The rest, connected with our subject, I must defer till to-morrow.

(193) “Murmur” is the Sept. and the Vulg. The word only occurs here and in Num 11:1; and “complain” is the most suitable rendering in both places, —

39. Why complain should man, Any man alive, for his sin?

That is, on account of suffering for his sin. Thus God is justified in ordaining or commanding evil as well as good, that is, the evil of punishment. — Ed.

Fuente: Calvin’s Complete Commentary

(39) Wherefore doth a living man . . .Better, Why doth a man who lives? i.e., whose life is spared him (comp. Jer. 45:5), with all its possibilities of good, complain of sufferings which, however unjust as far as those who cause them are concerned, are, in relation to the sufferer, the just punishment of his own sins?

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

39. Living man “Living” is emphatic. There is some difficulty as to the last clause of this verse, which has led to different translations. The word rendered punishment of his sins, has for its first and ordinary meaning sin; then the punishment for sin. The better rendering, then, seems to be, Why doth a living man complain? Let him sorrow for his sin.

Fuente: Whedon’s Commentary on the Old and New Testaments