Exegetical and Hermeneutical Commentary of Lamentations 3:31
For the Lord will not cast off forever:
31. Cp. Psa 30:5 (with mg.), Psa 77:7 ff., Psa 103:9; Isa 57:16; Mic 7:18.
Fuente: The Cambridge Bible for Schools and Colleges
31 33. This group contains the three thoughts which produce the resignation, ( a) because punishment will be only for a time (cp. Isa 54:8), ( b) because God is by nature merciful, ( c) because even in punishment it is in no angry or vindictive spirit that God acts.
Fuente: The Cambridge Bible for Schools and Colleges
Reasons for the resignation urged in the previous triplet.
Fuente: Albert Barnes’ Notes on the Bible
Verse 31. The Lord] Adonai; but one of my ancient MSS. has Jehovah. The above verse is quoted in reference to our Lord’s passion, by Mt 26:62.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is that which beareth up his spirits, that though the Lord may for a time estrange himself from his people, yet he will not always forsake them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31-33. True repentance is neverwithout hope (Ps 94:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the Lord will not cast off for ever. Which is not to be understood of all his creatures; for there are some he does cast off for ever, as the angels that sinned; reprobate men, profligate and abandoned sinners, that live and die impenitent; and unbelievers, carnal professors, and apostates; but not his own special and peculiar people, the people whom he has foreknown and loved with an everlasting love, his spiritual Israel; or, as the Targum supplies it, “his servants”; see Ps 94:14; he may seem for a while to reject them, but not in reality and for ever; as when he hides his face from them, lays his afflicting hand on them, or suffers then, to be afflicted by others, and defers his help, and does not immediately appear to their deliverance and salvation; but in reality he never rejects them from being his people, his servants, and his sons; they have always a place in his heart, and are ever under his eye and care; they continue in his covenant, and abide in his family; and though they may be cast down in their souls, and cast out by men, yet are not cast off by God, neither in youth nor old age, in time or eternity; his love is unchangeable; his purposes firm and unalterable; his counsel, covenant, oath, and promise, immutable; and they are his jewels, his portion, and inheritance; and this is a ground and reason of bearing patiently all afflictions, injuries, and reproaches; for though men cast off, God will not.
Fuente: John Gill’s Exposition of the Entire Bible
It is certain that there will be no patience, except there be hope, as it has already appeared. As, then, patience cherishes hope, so hope is the foundation of patience; and hence consolation is, according to Paul, connected with patience. (Rom 15:4.) And this is the doctrine which the Prophet now handles, — that the faithful bear the yoke with meek and calm minds, because they believe that God will at length be propitious to them: hence also arises patience; for the faithful are persuaded that all adversities are temporary, and that there will be a happy end, because God will at length be reconciled to them, though he gives them new evidences of his wrath. (189) The rest to-morrow.
(189) This verse is connected with Lam 3:25 : “Good is Jehovah to him who waits for him;” and the reason is given here, “For not reject perpetually (or, for ever) will the Lord.” “For,” as assigning a reason, is here repeated three times, in this verse and in the two following verses; and they seem all to be reasons given for the truth contained in Lam 3:25,
31. For not reject perpetually Will the Lord:
32. For though he afflicts, yet he will shew compassion According to the multitude of his mercies:
33. For he does not depress from his heart, Nor afflict the children of men.
All these particulars explain and elucidate the truth, that God is good. “From his heart,” does not mean “willingly,” but at his will, that is, arbitrarily, without reason, but when constrained by man’s wickedness. — Ed.
Fuente: Calvin’s Complete Commentary
EXEGETICAL NOTES.
() Lam. 3:31. For this silent waiting on the Lord, amid humiliations and scorn, there is all-sufficient strength. It is in the Lord Himself, in the belief that He is at work; that, whatever our tribulations are, however bitter ingredients we must drain out of our cup, whatever the moral conflicts and self-condemnations we must pass through, He will not put us away. The Lord will not cast off for ever; there will be an end of tears and isolation on account of the absent Friend.
Lam. 3:32. His providences may distress us. Physical pains, social straits, national demoralisation, and inward unrest, blame, forebodings, may overwhelm us. These are goads by which He is thrusting us from a wrong way into a right, but it is love that bruises us. Yet he will have compassion according to the multitude of his mercies.
Lam. 3:33. He would rather not produce suffering. His heart is not in doing so. He has a distinct end in view to be reached through tribulation. For he afflicts not willingly, nor grieves the children of men. Child and adult, Israelite and heathen, will meet trouble, but not one is outside the sympathy of God. We can supplement this from a later teacher, who tells us that our Father chastises for our profit, that we may be partakers of His holiness.
HOMILETICS
THE TENDERNESS OF GOD
(Lam. 3:31-33)
I. Seen in the limitation of punishment. For the Lord will not cast off for ever (Lam. 3:31). God has no delight in inflicting punishment. His righteousness imposes on Him the necessity of punishing sin. But punishment has its limits; and when those limits are exceeded, justice degenerates into cruelty. The tenderness of God is a universal safeguard against unduly prolonged punishment (Psa. 77:7-9).
II. Seen in the abundant manifestation of mercy. But though He cause grief, yet will He have compassion according to the multitude of His mercies (Lam. 3:32). Even in chastisement mercy triumphs over justice. Mercy provides a means of escape, not from justice, but from the worst consequences of transgression. All the souls that were, were forfeit once; and He that might the vantage best have took found out the remedy. God be merciful to me a sinner, is the leading idea of inscriptions on thousands of gravestones in the stately cathedral and the village churchyard, and bear silent testimony to the deepest convictions of mankind. The mercy of God will be conspicuous to the universe, and the theme of endless adoration.
III. Seen in the reluctance with which He inflicts chastisement. For He doth not afflict willingly nor grieve the children of men (Lam. 3:33). God never afflicts willinglylit., from his heart. The heart of God is love, and love has no pleasure in the sufferings of others, and is not eager to impose suffering. That God afflicts at all, and that He does it with so much reluctance, should intensify the conviction that, not only is chastisement necessary, but that it is evidently intended to lead to a greater good. The prophet dwells on the tenderness of God to enforce complete resignation to the Divine arrangements.
LESSONS.
1. God never punishes beyond the absolute necessity of the case.
2. He sympathises with the sufferer His justice compels Him to chastise.
3. He is ever slow to wrath.
GERM NOTES ON THE VERSES
Lam. 3:31-36. Comfort for the sorrowful. I. A cheering assurance given.
1. That Gods abandonment of His people is only temporary. For the Lord will not cast off for ever.
2. That the favour with which He will visit them will be signal and abundant. But though He cause grief, yet will He have compassion according to the multitude of His mercies. II. An important reason adduced. For He doth not afflict willingly. This may be inferred:
1. From His character. He is a God of love.
2. From the relationship He sustains to His people. He is their father. An earthly parent has to chastise his offspring, but He does it with reluctance.
3. Their sufferings are attended with many alleviations. Had He any pleasure in punishing us, so much mercy would not be mingled with judgment.
4. The object He has in view in afflicting His children: it is for their profit, that they may be partakers of His holiness.
5. His readiness to remove His chastening hand when the visitation has answered the end intended. III. A gracious limitation subjoined. Whenever God afflicts, it is:
1. Within the bounds of moderation. To crush expresses what is extreme and destructive (Isa. 27:8; Jer. 10:24; Jer. 46:28).
2. Never in violation of the principles of equity. To subvert a man in his cause the Lord approveth not. He is the righteous Lord, who loveth righteousness, and all He doeth is in accordance therewith.Expository Outlines.
Lam. 3:31-33. Afflictions not accidental. This apparent contradiction between the Divine compassion and our human griefs, between what we desire and need and what we feel to be real, is to-day what it has been from the beginning, the standing problem, the bitter tragedy of human life. It has but one solution. There is a mischief in mans nature producing discord in his condition, begetting the necessity and the mercy of a Divine chastening; and this, both in the end it contemplates and in the methods it employs, is a providence of compassion. I. The fact that grief is the heritage of man. Life is still the natural history of sorrowmans life the bitterest of all. There are troubles that belong to the lot of individual man, and in this form they are the impartial inheritance of the race. There are troubles which afflict the community, which fall upon the mass in its aggregation of families, neighbourhoods, communities, and nations. The great and good, the beautiful and the wise, the aged and the young, all races and all conditions of men, have gone down under this terrible Euroclydon of grief. These facts are a difficulty to the Christian philosopher, but they are equally so to the sceptic. II. Divine compassion in its relation to suffering.
1. All human suffering comes within the foreknowledge and is under the control of God.
2. Many of our troubles, probably most of them, have their causes in ourselves.
3. There are troubles and afflictions, and these not few, which we must consider only as the punishment of sin. Strife is the essence of sin. It is self-will pitted in avowed antagonism to God. God will not vacate His sovereignty because man rebels. He cannot be defeated or bribed, or bought off from His purpose, even by prayer. The bitter, bitter cup must be drunk; the chastisement must come. But with all this, there comes also the presence of an infinite compassion. He succours His children while the law oppresses them. He delivers them speedily when its mission is accomplished.J. Burton.
Lam. 3:32-33. God the consolation of the afflicted. I. A revealed fact. God doth not willingly afflict the children of men. This fact rests upon another factthe teaching of Scripture regarding the providence of God. A particular and special providence is the sole ground of prayer; prayer being the basis of all true religion. When the mind dwells upon the special providence of God, it learns the more difficult task of submitting to all afflictive dispensations with thanksgiving. II. The passage appears to stand opposed to the omnipotence of God. God is Almighty, but He has willed to set limits to the exercise of His omnipotence. He abides by the laws He has himself enacted. The law connects life and happiness with obedience. But the law would cease to exist if life and happiness were dispensed also to the disobedient. The law was magnified when God Himself, in the person of His Son, yielded obedience to it. God will not by His omnipotence overrule or supersede the freedom of the human will. If we be not true to ourselves, He will at length, after trial, leave us to our own devices. It is an awful thought that a man may outlive the day of grace. He may remain a thing upon earth to subserve some purpose in the providence of God, but as a person his trial may have ceased. If one of the purposes of affliction is to correct and amend us, one of the means of avoiding affliction must be to endeavour to shape our lives according to the law of God. When afflictions do come, it is an ineffable consolation to be assured all things are ordered by God for our good. III. The histories of good men illustrate the truth of the text. We learn why afflictions were imposed upon them. Study the lives of Jacob, Joseph, David, Job, and Christ.W. F. Hook, D.D.
ILLUSTRATIONS.Chastisement a proof of Gods tenderness. It is true to be struck once in anger is fearful. Gods displeasure is more than His blow. Fear not; these stripes are the tokens of His love. He is no son that is not beaten, yea, till he smart and cry, if not till he bleed. No parent corrects anothers child; and he is no good parent that corrects not his own. O rod worthy to be kissed, that assures us of His love, of our adoption!Bp. Hall.
Heaven is not always angry when He strikes,
But most chastises those whom most He likes.Pomfret.
Affliction Gods messenger. Luther used to say there were many of the Psalms he could never understand till he had been afflicted. Rutherford declared he had got a new Bible through the furnace. Hard weather tries what health we have; afflictions try what sap we have, what grace we have. Withered leaves soon fall off in windy weather; rotten boughs quickly break with heavy weights.
Afflictions overruled. Artists and composers have often been helped in their studies by their physical infirmities. Bachs blindness, Beethovens deafness, making society and social distractions almost impossible, drove them in upon their own genius, and compelled them to listen to the voice of God within them. Some beauties of character and achievement can only be secured by retirement and solitude, and affliction often compels to this.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(31) For the Lord . . .The counsels of submission are followed by the grounds of hope. The first, a quotation from Psa. 77:7, had been of old a favourite thought of the writers (Jer. 3:5; Jer. 3:12). The second (Lam. 3:32) rests on the fact that compassion underlies chastisement (Psa. 30:5; Job. 5:18; Isa. 54:8); the third (Lam. 3:33) on the truth that the primary eternal will of God is on the side of love, and that punishment is, as it were, against that will.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31-33. As the three members of the division commencing with the 25th verse all begin with the adjective “good,” so the following three verses contain exhortations based on these; and in these three verses we also have the considerations or grounds of comfort by which these exhortations are enforced. These are:
1) Sorrow will come to an end, Lam 3:31.
2) God’s compassion outweighs sorrow, Lam 3:32.
3) His love shines through all. “He doth not willingly afflict,” Lam 3:33.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 1094
COMFORT FOR THE AFFLICTED
Lam 3:31-33. The Lord will not cast off for ever: but though he cause grief, yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly, nor grieve the children of men.
THE Prophet Jeremiah was, perhaps, above all other prophets, a man of sorrows, and acquainted with grief. It is possible, indeed, that in this chapter he may speak in part as a representative of the Hebrew nation; but still there is so much which has an immediate reference to himself, that we cannot but consider it as a record of his own experience [Note: ver. 120.]. At all events, the consolations which he administers, whether they refer to himself in his individual capacity, or to the people collectively, are suited to every person under heaven, whilst under the pressure of any trouble. To enlarge upon all the various topics which he adduces, would lead me too far, and would be the work of a large volume rather than of a single discourse. I shall content myself with noticing the subject so far only as it presents itself to us in the words which I have read: wherein you see,
Beyond a doubt, it is God who causes grief
[It is remarkable that the prophet does not merely affirm this (though that would be an ample security for the truth of the position); but he takes it for granted; Though he cause grief (which it must be acknowledged he does), yet will he have compassion. To this truth the whole Scripture bears record. God expressly asserts it: I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things [Note: Isa 45:7.]. Yea, so plain and undeniable is this truth, that the Prophet Amos appeals to us respecting it: Is there evil in the city, and the Lord hath not done it [Note: Amo 3:6.]? Whatever we may imagine, affliction comes not forth of the dust, neither doth trouble spring from the ground [Note: Job 5:6.]: but, whoever be the instrument that brings it upon us, God is in reality the Author of it; all creatures being only as the axe or saw in the hands of Him that uses it, for the effecting of his own purposes [Note: Isa 10:15.].]
It is no less our duty than our privilege to acknowledge this
[It is our duty: for we are not to conceive of any thing as left to chance. This would be no better than Atheism. In fact, no man can for a moment indulge such a conceit, but through a total ignorance of God; leading him to imagine, that to attend to such numerous and minute concerns would be a trouble to God: whereas, He is as able to order every thing in heaven and earth, as he was to create the universe at first. And surely to have such a view of him, is an inestimable privilege; because, if nothing be done but by a God of infinite wisdom and goodness, nothing can be done which shall not issue in his glory and his peoples good. Whoever, then, be the immediate agent, it is our wisdom to trace every thing to the first great Cause of all; even as Job did, when, under all his complicated afflictions, he said, The Lord gave, and the Lord hath taken away: blessed be the name of the Lord [Note: Job 1:21.]!]
On this truth depends,
II.
The consolation that is provided for us under it
This is stated, as it were,
1.
In answer to our fears
[When our trials are heavy and accumulated, we are ready to fear that they are sent in anger and will issue in our destruction. But God assures us, that he does not afflict willingly, or grieve the children of men without necessity. There is, if I may so speak, a needs be for them [Note: 1Pe 1:6.]; some evil to be corrected, or some good to be administered. Earthly parents are sometimes led by caprice, and correct their children for their pleasure: but God never does it but for our profit, that we may be partakers of his holiness [Note: Heb 12:10.].
As for our trials issuing in our destruction, the very reverse is Gods intent in sending them: he sends them to humble us, and to prove us, and to do us good at our latter end [Note: Deu 8:16.]. Did he intend to cast us off for ever, he would rather say, They are joined to idols: let them alone [Note: Hos 4:17.]. But it is not so that God deals with his people. He will not cast off his people, because it hath pleased him to make them his people [Note: 1Sa 12:22.].. He will visit their transgression with the rod, and their iniquity with stripes: but his loving-kindness will he not utterly take from them, nor suffer his faithfulness to fail: for once has he sworn, by his holiness, that he will not lie unto David, the great Head and Representative of all his people [Note: Psa 89:32-35.].]
2.
In accordance with our hopes
[What does the afflicted soul desire but this, that though God cause grief, yet will he have compassion? This is what God does in the midst of the very chastisements he inflicts. His soul was grieved for the misery of Israel, even when for their iniquities he had delivered them into the hand of their enemies [Note: Jdg 10:16.]. Nor will he measure out his compassion according to our merits, but according to the multitude of his own mercies. Nothing less than this, indeed, will satisfy the afflicted soul: nor, indeed, will any thing less satisfy our compassionate God, who in all our afflictions is himself afflicted; and who, in his love and in his pity, will effect our complete redemption [Note: Isa 63:9.]. The entire view of his dealings with us may be seen in his conduct towards his people of old: Many times did he deliver them: but they provoked him with their counsel, and were brought low for their iniquity. Nevertheless, he regarded their affliction when he heard their cry: and he remembered for them his covenant, and repented according to the multitude of his mercies [Note: Psa 106:43-45.]. In a little wrath, he may hide his face from us for a moment; but with everlasting kindness will he have mercy upon us [Note: Isa 54:7-10.].]
Application
Let us endeavour,
1.
To get just views of the Divine character
[There can be no comfort to the soul whilst we new God as a vindictive Judge. As long as a we are really desiring his favour, we are authorized to regard him as a loving Father, who seeks only the welfare of our souls. If we see a husbandman prune his vine, or a workman chisel his stone, or a goldsmith put his gold into the fire, we are at no loss to account for their conduct, even though, to the eye of sense, it may appear severe: to improve the vine, to beautify the stone, to purify the gold, to bring forth from the furnace a vessel meet for the Masters use, are, in our minds, an ample vindication of the apparent severity. Let us, then, conceive of God as wise, and good, and gracious, and as personally interested in our welfare; and then we shall never murmur at any of his dispensations; but shall say, under the most painful trials, It is the Lord; let him do what seemeth him good.]
2.
To make a suitable improvement of afflictive dispensations
[Every rod has a voice, which we ought to hear, as well as Him also that has appointed it [Note: Mic 6:9.]. Would we but listen attentively to God speaking to us in the night-season of affliction [Note: Psa 16:7.], verily, we should learn many invaluable lessons. We often acquire a more just and comprehensive and endearing knowledge of God in one hour of adversity, than we had previously gained in whole years of prosperity [Note: Job 36:8-10.]. Those who are accustomed to behold fine paintings, know that there is a point of view, in which if we are placed, we shall see every figure, as it were, standing out of the canvass. Now God is sometimes pleased to call us to this point, that we may have richer views of his Divine character. The ascent to the place may be difficult, and attended with pain; but the subsequent views will richly repay all our labour. Let us then especially seek to improve in our knowledge of God, and in an admiration of his adorable perfections. And if there be in us any evil, which God has discovered to our view, let us put it away, though it be dear to us as a right eye, or apparently necessary to us as a right hand. If our afflictions do but yield us the peaceable fruits of righteousness, we shall never have reason to complain, however much we may have been exercised by them [Note: Heb 12:11.]. Only let them purge away our dross and our tin [Note: Isa 1:25.], and we shall bless God for the furnace by which this blessed change has been effected. The trials that have been productive of so great a blessing will issue in praise and honour and glory, at the appearing of Jesus Christ [Note: 1Pe 1:6-7.], and through the countless ages of eternity [Note: Rev 7:13-17.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Lam 3:31 For the Lord will not cast off for ever:
Ver. 31. For the Lord will not cast off for ever. ] No, not at all, however he may seem to some so to do. Non deserit etiamsi deserat, saith a father: He doth not put his people far from him, as the word here signifieth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the LORD*. One of the 134 places where the Sopherim say they altered “Jehovah” of the primitive text to “Adonai”. See App-32. Here some codices, with two early printed editions, also read “Jehovah”.
Fuente: Companion Bible Notes, Appendices and Graphics
1Sa 12:22, Psa 77:7, Psa 94:14, Psa 103:8-10, Isa 54:7-10, Isa 57:16, Jer 31:37, Jer 32:40, Jer 33:24, Mic 7:18, Rom 11:1-6
Reciprocal: Num 14:34 – ye shall Jdg 16:28 – called 1Ki 11:39 – not for ever Psa 44:9 – General Psa 60:1 – O turn Psa 89:33 – Nevertheless Jer 31:20 – for Mat 12:20 – bruised Mar 4:39 – the wind
Fuente: The Treasury of Scripture Knowledge
Lam 3:31-32. This paragraph is a prediction of the return from captivity. Having said so much along the line of hope for better things to come, the prophet considers it an appropriate time to make some direct reference to those things.
Fuente: Combined Bible Commentary
Lam 3:31-33. The Lord will not cast off for ever The truly penitent that put their trust in him, and sincerely desire and seek reconciliation with him: though he may for a time appear to estrange himself from them, yet he will certainly return to them. Though he cause grief Though, as a prudent parent, he may see reason to chastise his people by affliction, yet as a kind and tender Father, who pitieth his children in misery, according to the multitude, the unspeakable greatness and abundance of his mercies, he will have compassion upon them. For he doth not afflict willingly Hebrew, , from his heart, that is, of his own mere motion, without cause given him by the persons afflicted; or freely and with pleasure; nor grieve the children of men Much less his own children. Hence judgment is called his strange work, and exercising mercy and loving-kindness his delight.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The Lord’s rejection of His own is only temporary (cf. Jer 3:5; Jer 3:12). Compassion and loyal love will replace grief eventually (cf. Job 5:18; Psa 30:5; Isa 54:8).