Chapter 3 (2)

Chapter 3 (2)

Lamentations 3:14

14. I was a derision to all my people; and their song all the day.

14. Fui risus (vel, ludibrium) toti populo meo, pulsatio (vel, canticum, quod pulsatur ab organo et instrumento musico) quotidie (vel, toto die.)

The Prophet again complains of the reproaches to which God had exposed the Jews. We have said that of all evils the most grievous is reproach, and experience teaches us that sorrow is greatly embittered when scoffs and taunts are added to it; for he who silently bears the most grievous sorrows, becomes broken in heart when he finds himself contumeliously treated. This, then, is the reason why the Prophet again amplifies the miseries of the people, because they were exposed to the scoffs of all men. But it may seem a strange thing that the Jews were derided by their own people. This is the reason why some think that the Prophet complains of his own private evils, and that he does not represent the whole people or the public condition of the Church. But it may also be said in reply, that the Prophet does not mean that the people were derided by themselves, which could not be; but it is the same as though he had said, that their state was so disgraceful, that while they looked on one another, they had a reason for taunting, if this their condition was allowed to continue.

In short, the Prophet does not mean what was actually done, but he simply complains that their calamity was liable to all kinds of reproaches, so that any one looking on Jerusalem might justly deride such a disgraceful spectacle. And it was, as we have said, a most equitable reward, for they had not ceased to reproach God. Then rendered to them was what they had deserved, when God loaded them in turn with dishonor.

He afterwards adds, that he was their song, that is, of derision; for it is a confirmation of the former clause, and the same complaint is also formal in Job. He says that he was their song daily or all the day. This constancy, as it has been said, proved more clearly the grievousness of the evil.

Lamentations 3:15

15. He hath filled me with bitterness, he hath made me drunken with wormwood.

15. Satiavit me amaritudinibus, saturavit me felle.

Some render the last word “wormwood,” but this word seems not to me to suit the passage, for though wormwood is bitter, yet it is a wholesome herb. I therefore take it in this and like places for poison or gall; and ראש, rash, as we shall see, is joined with it. To satiate, is also a metaphor very common. Then the Prophet means that lie was full of bitterness and gall; and lie thus had regard to those calamities from which so much sorrow had proceeded.

We hence also gather that the faithful were not free from sorrow in their evils, for bitterness and gall sufficiently shew that their minds were so disturbed that they did not bear their troubles with sufficient patience. But they struggled with their own infirmity, and the example is set before us that we may not despond when bitterness and gall lay hold on our minds; for since the same thing happened to the best servants of God, let us bear in mind our own infirmity, and at the same time flee to God. The unbelieving nourish their bitterness, for they do not unburden their souls into the bosom of God. But the best way of comfort is, when we do not flatter ourselves in our bitterness and grief, but seek the purifying of our souls, and in a manner lay them open, so that whatever bitter thing may be there, God may take it away and so feed us, as it is said elsewhere, with the sweetness of his goodness. He adds, —

Lamentations 3:16

16. He hath also broken my teeth with gravel stones, he hath covered me with ashes.

16. Confregit (vel, contrivit) lapillo dentes meos, involvit me (foedavit me, alii autem, versavit) hi pulvere.

Many renderings are given of these words’ there is, however, no over-statement here; for, as it has been often said, the grief of the people under such a mass of evils could not be sufficiently expressed. The Prophet, no doubt, extended here his hand to the weak, who would have otherwise lain down as dead; for under such evils the ruin of the whole nation, the fall of the city, and the destruction of the temple, it could not be but such thoughts as these must have occurred. Now, as to any one unacquainted with such a trial, he would soon succumb, had no remedy been presented to him. The Prophet then dictates for all the godly such complaints as they might, so to speak, pour forth confidently and freely into the bosom of God.

We hence see that here is even expressed whatever might occur to the minds of God’s children, so that they might not hesitate in their straits to direct their prayers to God, and freely confess whatever they suffered in their souls. For shame closes up the door of access; and thus it happens; that we make a clamor as though God were far away from us; hence impatience breaks out almost to a rage. But when an access to God is opened to us, and we dare to confess what burdens our minds, this, as I have said, is the best way for obtaining relief and comfort. We must then understand the design of the Prophet, that he suggests words to the faithful, that they might freely cast their cares and sorrows on God, and thus find some alleviation.

For this reason, he says that his teeth had been broken by a little stone or pebble. The same expression, if I mistake not, is found in Job. It is a metaphor taken from those who press stones instead of bread under their teeth; for when grit lies hid in bread, it hurts the teeth. Then inward and hidden griefs are said to be like small stones, which break or shatter the teeth. For the Prophet does not speak here of large stones, but on the contrary he speaks of pebbles or small stones, which deceive men, for they lie hid either in bread or in meat, or in any other kind of food. As, then, the teeth are hurt by pressing them, so the Prophet says that his sorrows were most bitter, as that part, as it is well known, is very tender; and when any injury is done to the teeth, the pain spreads instantly almost through the whole body. This is the reason why he says that his teeth were broken.

Note 178. The word means grit or gravel, rendered “pebble” by the Sept., and “stones” by the Syr. and the Targ. It is rendered “gravel” in Proverbs 20:17. The verb only occurs here and in Psalm 119; and to wear out, is its most suitable meaning, — And he hath worn out with grit my teeth. — Ed

Then he adds, that he was covered with dust, or that he was lying down or dragged along in the dust. The expression is taken from those who are drawn by way of reproach along the ground, as a carcass is, or some filthy thing which we abhor. Thus the Prophet complains that there was nothing short of extreme evils. He adds, —

Note 179. The verb rendered “covered,” is found only here, and is translated “fed” by the Sept. and Vulg.; “tumbled” or laid low, by the Targ.; and “besprinkled,” by the Syr. As he had said, that his food had been as it were grit, he could not have said that he was fed with ashes. Therefore the arg. or the Syr. is the most suitable, that God had laid him low in ashes, Tr that he had besprinkled or covered him with ashes. — Ed

Lamentations 3:17

17. And thou hast removed my soul far off from peace: I forgat prosperity.

17. Et remota fuit a pace anima mea, oblitus sum boni.

By saying that his soul was remote from peace, he means that no good remained; for by peace, as it is well known, the Hebrews understood every kind of prosperity. And he explains himself by another clause, that, he had forgotten every good; and this forgetfulness ought to be understood, so to speak, as real or entire; for if there had been any reason for rejoicing, it would not have been forgotten; for all are naturally pleased with what is pleasant, nay, they with avidity seek what delights them. It would then be contrary to nature to forget things good and pleasant, to us. But the Prophet means here a privation. Hence the forgetfulness of which he speaks is nothing else but alienation from everything good, as though he had said (as the previous clause shews) that he was removed from every hope of peace.

But the expression is much more emphatical, when he says, that his soul was far removed from peace. By soul he does not mean himself only, (for that would be frigid,) but he understands by it all things connected with him, as though he had said, “Wherever I look around me, I find no peace, and no hope appears to me.” Hence it was, that all the faculties of his soul were far removed from all experience of good things. It follows, —

Lamentations 3:18

18. And I said, My strength and my hope is perished from the LORD:

18. Et dixi, Periit fortitudo mea, et spes mea a Jehova.

This verse shews what I have before reminded you of, that the Prophet does not here speak as though he was divested of every sin, and prescribed a perfect rule for prayer. But, on the contrary, in order to animate the faithful to seek God, he sets before them here an instance of infirmity which every one finds true as to himself. It was yet a most grievous trial, because the Prophet almost despaired; for since faith is the mother of hope, it follows, that when any one is overwhelmed with despair, faith is extinct. Nevertheless the Prophet. makes this declaration, Perished, he says, has my strength and my hope from God

Note 180. The word “strength” is rendered “victory” by the Sept., “end” by the Vulg, “splendor by the Syr., and valor by the Targ. means superiority, excellency, rather than strength, — And I said, Perished hath my excellency,
And my expectation from Jehovah. Whatever he had that was excellent had perished; and perished also had every good he expected from Jehovah. The meaning is not, that these things perished from Jehovah, but that his excellency and his expectation from Jehovah had perished. — Ed.

He does not speak through some inconsiderate impulse, as though he was suddenly carried away, as many things happen to us which we have had no thought of; but he speaks what was, as it were, fixed in his mind. As he said, “Perished has my hope and strength from Jehovah,” it is evident that his faith was not slightly shaken, but had wholly failed’ but the expression, I said, renders the thing still stronger; for it means, as it is well known, a settled conviction. The Prophet was then fully persuaded that he was forsaken by God; but what does this mean? We ought indeed to maintain this, that faith sometimes is so stifled, that even the children of God think that they are lost, and that it is all over with their salvation. Even David confesses the same thing; for it was an evidence of despair, when he declared,

“I said in my haste, Vanity is every man.” (Psalm 116:11.)

He had almost failed, and he was not master of himself when he was thus agitated. There is no doubt but that the Prophet also expressly reminded the faithful that they ought not to despair, though despair laid hold on their minds, or though the devil tempted them to despair, but that they ought then especially to struggle against it. This is indeed, I allow, a hard and perilous contest, but the faithful ought not to faint, even when such a thing happens to them, that is, when it seems to be all over with them and no hope remains; but, on the contrary, they ought nevertheless to go on hoping, and that, indeed, as the Scripture says elsewhere, against hope, or above hope. (Romans 4:18.)

Let us then learn from this passage, that the faithful are not free from despair, for it enters into their souls; but that there is yet no reason why they should indulge despair; on the contrary, they ought courageously and firmly to resist it; for when the Prophet said this, he did not mean that. he succumbed to this trial, as though he had embraced what had come to his mind; but lie meant, that lie was as it were overwhelmed for a short time. Were any one to ask, How can it be that hope and despair should reside in the same man? the answer is, that when faith is weak, that part of the soul is empty, which admits despair. Now, faith is sometimes not only enfeebled, but is also nearly stifled. This, indeed, does not happen daily, but there is no one whom God deeply exercises with temptations, who does not feel that his faith is almost extinguished. It is often no wonder, that despair then prevails; but it is for a moment. In the meantime, the remedy is, immediately to flee to God and to complain of this misery, so that he may succor and raise up those who are thus fallen. He then adds, —

Lamentations 3:19

19. Remembering mine affliction and my misery, the wormwood and the gall.

19. Recordari (vel, recordando, alii, recordare) afflictionis meae et aerumnae maere (alii vertunt, humiliationem, alii, peccatum; sed nomen afflictionis vel aerumnoe melius convenit) veneni et fellis (iterum ponitur לענה quod vertunt quidam, absynthium, sed potius est amaritudo vel venenum, veneni ergo et fellis.)

The verb may be considered as an imperative; it is an infinitive mood, but it is often taken in Hebrew as an imperative. Thus, many deem it a prayer, Remember my affliction and my trouble, the gall and the poison This might be admitted; but what others teach I prefer: that this verse depends on the last. For the Prophet seems here to express how he had almost fallen away from hope, so that he no longer found strength from God, even because he was overwhelmed with evils; for it is very unreasonable to think, that those who have once experienced the mercy of God should cast away hope, so as not to believe that they are to flee to God any more. What seems then by no means congruous the Prophet here in a manner excuses, and shews that it was not strange that he succumbed under extreme evils, for he had been so pressed down by afflictions and troubles, that his soul became as it were filled with poison and gall.

Note 181. The verb “remember” is rendered as an imperative by the Targ., the Vulg., and the Syr.; and it is so rendered by Henderson. — Ed.

But in the meantime, he shews by the word remember, how such a trial as this, when it comes, lays hold on our minds, that is, when we think too much of our evils. For the faithful ought to hold a middle course in their afflictions, lest they contract a torpor; for as hence indifference and stupidity arise, they ought to rouse themselves to a due consideration of their evils; but moderation ought to be observed, lest sorrow should swallow us up, as Paul also warns us (2 Corinthians 2:7.) They then who fix their minds too much on the remembrance of their evils, by degrees open the door to Satan, who may fill their hearts and all their thoughts with despair. The Prophet then describes here the fountain of evils, when he says, that he remembered his affliction and trouble; and suitable to this is what immediately follows, —

Lamentations 3:20

20. My soul hath them still in remembrance, and is humbled in me.

20. Recordando recordabitur, et humiliabitur in me (vel, super me) anima mea.

The Prophet seems in other words to confirm what he had said, even that the memory of afflictions overwhelmed his soul. For the soul is said to be humbled in or upon man, when he lies down under the burden of despair. It is the soul that raises man up, and as it were revives him; but when the soul is cast as it were on man, it is a most grievous thing; for it is better to lie down a dead body than to have this additional burden, which makes the case still worse. A dead body might indeed lie on the ground without strength and motion, but it may still retain its own place; but when the soul is thus cast down, it is said to press down man, though lifeless, more and more. This then is what the Prophet means. And yet he says that he was so occupied with this remembrance, that he could not thence withdraw his mind.

There is no doubt but that he also intended here to confess his own infirmity, and that of all the faithful; and the reason of this we have already explained. Then relying on this doctrine, even when all our thoughts press us down, and not only lead us to despair, but also hurry us on and cast us headlong into it, let us learn to flee even then to God and to lay before him all our complaints, and let us not be ashamed, because we see that this mode of proceeding is suggested to us by the Holy Spirit. It follows, —

Lamentations 3:21

21. This I recall to my mind, therefore have I hope.

21. Hoc revocabo ad cor meum, propterea sperabo.

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.

Note 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 3:19, 20, and 21, 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.

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, —

Lamentations 3:22

22. It is of the LORD’S mercies that we are not consumed, because his compassions fail not.

22. Clementite Jehovae, quod non sumus consumpti (vel, certe non sunt consumptae,) certe non defecerunt miscrationes ejus.

The first clause may be explained in two ways: The view commonly taken is, that it ought to be ascribed to God’s mercy that the faithful have not been often consumed. Hence a very useful doctrine is elicited — that God succors his own people, lest they should wholly perish. But if we attend to the context, we shall see that another sense is more suitable, even that the mercies of God were not consumed, and that his compassion’s had not failed The particle כי, ki, is inserted, but ought to be taken as an affirmative only, surely the mercies of God are not consumed; and then, — surely his compassion’s have not failed. And he afterwards adds, —

Note 183. So the Targ. and all the versions, except the Vulg; they read תמו. “The mercies of Jehovah” is the nominative case absolute, —   22. The mercies of Jehovah, verily they have no end,
For his compassion’s never fail. 23. Renewed (are they) in the morning;
Great is thy faithfulness. “Renewed” refers to “mercies,” i.e., blessings, the fruit of mercy; and God’s mercies have no end, because his compassion’s ever continue. “In the morning,” that is, after a night of affliction. If the rendering be made literal, “in the mornings,” the meaning is the same; they follow the previous nights of trouble. Blessings, being as it were suspended or withheld during the night, are again renewed in the morning. — Ed.

Lamentations 3:23

23. They are new every morning: great is thy faithfulness.

23. Novae ad singula mane; magna veritas tua.

This verse confirms what I have said, that the same truth is here repeated by the Prophet, that God’s mercies were not consumed, nor had his compassion’s failed. How so? Because they were new, or renewed, every day; but he puts morning, and that in the plural number. I am surprised at the hour striking so soon; I hardly think that I have lectured a whole hour.

PRAYER.

Grant, Almighty God, that as there are none of us who have not continually to contend with many temptations, and as such is our infirmity, that we are ready to succumb under them, except thou helpest us, — O grant, that we may be sustained by thine invincible power, and that also, when thou wouldest humble us, we may loathe ourselves on account of our sins, and thus perseveringly contend, until, having gained the victory, we shall give thee the glory for thy perpetual aid in Christ Jesus our Lord. — Amen.

Lecture Tenth

In the last lecture the Prophet said that the mercies of God are renewed daily. This must indeed be viewed according to the apprehension of men, for to God belongs no charge. But the mercies of God seem to be renewed when he for a time hides his face, and again becomes reconciled to us. The Prophet mentions morning; and he alludes, as I think, to this passage in the Psalms —

“If weeping dwells with us in the evening,
yet joy will return in the morning.” (Psalm 30:5.)

He then means that God hastens to succor men in misery.

He subjoins the word truth, because a sense of God’s mercy can never come to us except he offers it to us. Were then God to take away the promise, all the miserable would inevitably perish; for they can never lay hold on his mercy except through his word. This, then, is the reason why Scripture so often connects these two things together, even God’s mercy and his faithfulness in fulfilling his promises. It now follows, —