Chapter 3 (3)

Chapter 3 (3)

Lamentations 3:24

24. The LORD is my portion, saith my soul; therefore will I hope in him.

24. Pertie inca Jehova, dixit my soul; anima mea; ideo sperabo in eo.

The Prophet intimates in this verse that we cannot stand firm in adversities, except we be content with God alone and his favor; for as soon as we depart from him, any adversity that may happen to us will cause our faith to fail. It is then the only true foundation of patience and hope to trust in God alone; and this is the case when we are persuaded that his favor is sufficient for our perfect safety. In this sense it is that David calls God his portion. (Psalm 16:5.) But there is in the words an implied contrast, for most men seek their happiness apart from God. All desire to be happy, but as the thoughts of men wander here and there, there is nothing more difficult than so to fix all our hopes in God so as to disregard all other things.

This then is the doctrine which the Prophet now handles, when he says, that those alone could hope, that is, persevere in hope and patience, who have so received God as their portion as to be satisfied with him alone, and to seek nothing else besides him. But he speaks emphatically, that his soul had thus said. Even the unbelieving are ashamed to deny what we have stated, that the whole of our salvation and happiness is found in God alone. Then the unbelieving also confess that God is the fountain of all blessings, and that they ought to acquiesce in him; but with the mouth only they confess this, while they believe nothing less. This then is the reason why the Prophet ascribes what he says to his soul, as though he had said, that lie did not boast, like hypocrites, that God was his portion, but that of this lie had a thorough conviction. My soul has said, that is, I am fully convinced that God is my portion; therefore will I hope in him. We now understand the meaning of this passage.

It remains for us to make an application of this doctrine. That we may not then fail in adversities, let us bear in mind this truth, that all our thoughts will ever wander and go astray, until we are fully persuaded that God alone is sufficient for us, so that lie may become alone our heritage. For all who are not satisfied with God alone, are immediately seized with impatience, whenever famine oppresses them, or sword threatens them, or any other grievous calamity. And for this reason Paul also says,

“If God be for us, who can be against us? I am persuaded that neither famine, nor nakedness, nor sword, nor death, nor life, can separate me from the love of God, which is in Christ.”
(Romans 8:31, 35-39.)

Then Paul lays hold of the paternal favor of God as a ground of solid confidence; for the words in Christ sufficiently show that those are mistaken interpreters who take this love passively, as though he had said, that the faithful would never cease to love God, though he exercised them with many afflictions. But Paul meant that the faithful ought so to fix their minds on God alone, that whatever might happen, they would not yet cease to glory in him. Why? because God is their life in death, their light in darkness, their rest in war and tumult, their abundance in penury and want. It is in the same sense our Prophet now says, when lie intimates that none hope in God but those who build on his paternal favor alone, so that they seek nothing else but to have him propitious to them. It afterwards follows, —

Lamentations 3:25

25. The LORD is good unto them that wait for him, to the soul that seeketh him.

25. Bonus Jehova expectanti ipsum, (vel, speranti in eum,) animae quaerenti ipsum.

He continues the same subject: he however adds now something to it, even that God always deals mercifully with his servants, who recumb on him, mid who seek him. We hence see that the last verse is confirmed, where he said that he was content with God alone, while suffering all kinds of adversity: How so? for God, he says, is good to those who wait for him. It might have been objected and said, that adversities produce sorrow, weariness, sadness, and anguish, so that it cannot be that they retain hope who only look to God alone; and it is no doubt true that, when all confess that they hope in God, they afterwards run here and there; and the consequence is, that they fail in their adversities. As, then, this might have been objected to the Prophet, he gives indirectly this answer, that God is good to those who wait for him, as though he had said, that the confidence which recumbs on God alone cannot disappoint us, for God will at length shew his kindness to all those who hope in him. In short, the Prophet teaches us here, that the blessings of God, by which he exhilarates his own children, cannot be separated from his mercy or his paternal favor. Such a sentence as this, “Whatever can be expected is found in God,” would be deemed frigid by many; for they might object and say, as before stated, that they were at the same time miserable. Hence the Prophet reminds us here that God’s blessings flow to us from his favor as from a fountain, as though he had said, “As a perennial fountain sends forth water, so also God’s goodness manifests and extends itself.”

Note 184. There is more authority for the word for “wait” being in the singular than in the plural, as it is given in the Syr. — Ed.

We now, then, understand the Prophet’s meaning. He had indeed said, that we ought to acquiesce in God alone; but now he adds, by way of favor, regarding the infirmity of men, that God is kind and bountiful to all those who hope in him. The sum of what he states is, as I have said, that God’s goodness brings forth its own fruits, and that the faithful find by experience, that nothing is better than to have all their thoughts fixed on God alone. God’s goodness, then, ought to be understood, so to speak, as actual, even what is really enjoyed. As, then, God deals bountifully with all who hope in him, it follows that they cannot be disappointed, while they are satisfied with him alone, and thus patiently submit to all adversities. In short, the Prophet teaches here what the Scripture often declares, that hope maketh not ashamed. (Romans 5:5.)

But the second clause must be noticed: for the Prophet defines what it is to hope in God, when he says that he is good to the soul that seeks him. Many indeed imagine hope to be I know not what — a dead speculation; and hypocrites, when God spares them, go on securely and exult, but their confidence is mere ebriety, very different from hope. We must then remember what the Prophet says here, that they alone hope hi God who from the heart seek him, that is, who acknowledge how greatly they need the mercy of God, who go directly to him whenever any temptation harasses them, and who, when any danger threatens them, flee to his aid, and thus prove that they really hope in God. It now follows, —

Lamentations 3:26

26. It is good that a man should both hope and quietly wait for the salvation of the LORD.

26. Bonum et expectabit et silebit ad salutem Jehovae (ad verbum; vertunt tamen quidam, bonus sperabit et silebit ad Jehovae; sed potius it neutro genere accipio vocem, טוב, sicut in proximo versu qui sequetur, Bonum viro, et coetera.)

It is, indeed, an abrupt phrase when he says, Good and he will wait; for these words are without a subject; but as it is a general statement, there is no ambiguity. The Prophet means that it is good to hope and to be silent as to the salvation, of God. Then the verbs in the future tense ought to be rendered its subjunctives, as though it was said, “It is good when any one hopes in the salvation of Jehovah, and is silent, that is, bears patiently all his troubles until God succors him.”

Note 185. It may be thus rendered, — Good it is when he hopes and waits quietly
For the salvation of Jehovah. The ו may often be rendered when. This verse, the preceding, and following, begin with “good,” which renders the passage very striking, —   25. Good is Jehovah to him who waits for him,
To the soul who seeks him: 26. Good it is when he hopes and waits quietly
For the salvation of Jehovah: 27. Good it is for man
That he bears the yoke in his youth. — Ed

But; the Prophet here reminds us, that we are by no means to require that God should always appear to us, and that his paternal favor should always shine forth on our life. This is, indeed, a condition sought for by all; for the flesh inclines us to this, and hence we shun adversities. We, then, naturally desire God’s favor to be manifested to us; how? In reality, so that all things may go on prosperously, that no trouble may touch us, that we may be tormented by no anxiety, that no danger may be suspended over us, that no calamity may threaten us: these things, as I have said, we all naturally seek and desire. But in such a case faith would be extinguished, as Paul tells us in his Epistle to the Romans,

“For we hope not,” he says, “for what appears, but we hope for what, is hidden.”
(Romans 8:24, 25.)

It is necessary in this world that the faithful should, as to outward things, be miserable, at one time exposed to want, at another subject to various dangers — at; one time exposed to reproaches and calumnies, at another harassed by losses: why so? because there would be no occasion for exercising hope, were our salvation complete. This is the very thing which the Prophet now teaches us, when he declares that it is good for us to learn in silence to wait for the salvation of God.

But to express more clearly his mind, he first says, He will wait, or hope. He teaches the need of patience, as also the Apostle does, in Hebrew 10:36; for otherwise there can be no faith. It hence appears, that where there is no patience, there is not even a spark of faith in the heart of man; how so? because this is our happiness, to wait or to hope; and we hope for what is hidden. But in the second clause he explains himself still more clearly by saying, and will be silent To be silent means often in Scripture to rest, to be still; and here it signifies no other thing than to bear the troubles allotted to us, with a calm and resigned mind. He is then said to be silent to God, who remains quiet even when afflictions supply occasion for clamoring; and hence this quietness is opposed to violent feelings; for when some trouble presses on us, we become turbulent, and are carried away by our fury, at one time we quarrel with God, at another we pour forth various complaints. The same thing also happens, when we see some danger, for we tremble, and then we seek remedies here and there, and that with great eagerness. But he who patiently bears his troubles, or who recumbs on God when dangers surround him, is said to be silent or to rest quietly; and hence the words of Isaiah, “In hope and silence;” for he there exhorts the faithful to patience, and shews where strength is, even when we trust in God, so as willingly to submit to His will, and to be ready to bear his chastisements, and then when we doubt not but that he will be ready to bring us help when we are in danger. (Isaiah 30:15.)

We now perceive what the Prophet means when he says, that it. is good if we wait and be silent as to the salvation of God; even because our happiness is hid, and we are also like the dead, as Paul says, and our life is hid in Christ. (Colossians 3:3.) As then it is so, we must necessarily be silent as to God’s salvation, and cherish hope within, though surrounded with many miseries. It follows, —

Lamentations 3:27

27. It is good for a man that he bear the yoke in his youth.

27. Bonum viro, si tulerit jugum in pueritia sua.

This verse admits of two meanings; for the word yoke may be explained as signifying teaching, or the scourges of God. We, indeed, undertake or bear in two ways the yoke of God, even when we are taught to receive his doctrine, or when we are resigned when he chastises us, when we are not obstreperous, but willingly submit to his corrections. As then some take the word עול, for the yoke of instruction, and others for the yoke of chastisement, two explanations, as I have said, are given; and both are admissible. It is indeed truly said, that it is good for man to be accustomed from his youth to God’s corrections; but Jeremiah seems rather to speak of that obedience generally, which the faithful render to God when they submit to his will. It is then our true happiness when we acknowledge that we are not our own, and allow God, by his sovereign power, to rule us as he pleases. But we ought to begin with the law of God. Hence, then, it is, that we are said to bear the yoke of God, when we relinquish our own judgment, and become wise through God’s word, when, with our affections surrendered and subdued, we hear what God commands us, and receive what he commands. This, then, is what Jeremiah means by bearing the yoke.

And he says, in youth. For they who have lived unrestrained throughout their life, can hardly bear to be brought into any order. We indeed know, that, the aged are less tractable than the young; nay, whether we refer to the arts or to the liberal sciences, the youthful age is the most flexible. The aged are also much slower; and added to this is another evil, they are very obstinate, and will hardly bear to be taught the first rudiments, being imbued with a false notion, as though they must have lived long in vain. As, then, the disposition in the old is not easily changed, the Prophet says that it is good for us to be formed from childhood to bear the yoke. And this is also seen in brute animals; when a horse is allowed full liberty in the fields, and not in due time tamed, he will hardly ever bear the curb, he will be always refractory. The oxen, also, will never be brought to bear the yoke, if they be put under it in the sixth or eighth year. The same is found to be the case with men. Jeremiah, then, does not say, without reason, that it is good for every one to be trained from his youth in the service of God; and thus he exhorts children and youth not to wait for old age, as it is usually the case. For it has been a common evil, in all ages, for children and youth to leave the study of wisdom to the old. “Oh! it will be time enough for me to be wise, when I arrive at a middle age; but some liberty must be given to childhood and youthful days.” And for this reason, Solomon exhorts all not to wait for old age, but duly to learn to fear God in childhood. So also our Prophet declares that it is good for one to bear the yoke in his childhood. It then follows. —

Lamentations 3:28

28. He sitteth alone and keepeth silence, because he hath borne it upon him.

28. Sedebit seorsum (vel, solus) et silebit, quia tulit super se.

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. It follows, —

Note 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.

Lamentations 3:29

29. He putteth his mouth in the dust; if so be there may be hope.

29. Ponet in pulvere os suum, si forte sit spes.

He continues the same subject; for he describes to us men so subdued to obedience that they are ready to bear whatever God may lay on them. He then says that the sitting and the silence of which he spoke, so far prevailed, that the children of God, though in extreme evils, did not yet cease to persevere in their obedience. For it sometimes happens that those who have made some progress in the fear of God, give proof of their obedience and patience in some small trial; but when they are greatly tried, then breaks forth the impatience which they had previously checked. Then the Prophet teaches us here, that the children of God do not sufficiently prove their patience, when they bear with a calm mind a moderate correction, except they proceed to a higher degree of perseverance, so as to remain quiet and resigned even when the state of things appears hopeless.

By saying that the faithful put their mouth in the dust, he means that they lie down humbly before God and confess themselves to be as dead. The import of what is said is this: In time of extreme affliction the wise will put his mouth in the dust, while seeing things in such confusion that all his thoughts vanish away on account of the atrocity of evils; and thus he intimates that the wise would have nothing to say. To put the mouth, then, in the dust is to become mute, as though he had said, that the faithful shut their mouth, when they do not murmur against God nor abandon themselves to complaints, when they do not expostulate that injury is done them, nor allege what the unbelieving usually do when God deals severely with them. In short, to put the mouth in the dust, means to bring no complaints, and so to check ourselves that no clamorous words proceed from our mouth. Thus another phrase is used to set forth the silence mentioned before.

And that the Prophet here speaks of extreme trials, may be easily gathered from the next clause, If so be that there is hope; not that the faithful doubt whether God would give them hope, for they have no doubt but that God, who shines in darkness itself by his word, would at length by, the effect prove that he is not unfaithful. But the particle אולי auli, as it is well known, expresses what is difficult; for when anything appears to be incredible, the Hebrews say, If it may be. But here, as I have said, it does not intimate a doubt; for when the mind of a godly man fluctuates or doubts, how is it that he puts his mouth in the dust? but the Prophet shews that those who are taught to obey God, persevere even in extreme trials, so that while nothing but despair appears, they yet lie down humbly before God, and patiently wait until some hope shines forth. And here hope is to be taken for the ground or occasion of hope. It afterwards follows, —

Note 187. To lay the mouth in the dust, is a token of entire submission. Agreeably with this, the following words may be considered as spoken by the individual, — He will lay in the dust his mouth (and say) —
“It may be there is hope.” It is better to render the verbs here as they are, in the future tense, as all the versions do; for he describes what is usually the character of the godly under severe trials. — Ed.