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Commentary on Lamentations 3 verses 1–20
The title of the 102nd Psalm might very fitly be prefixed to this chapter - The prayer of the afflicted, when he is overwhelmed, and pours out his complaint before the Lord; for it is very feelingly and fluently that the complaint is here poured out. Let us observe the particulars of it. The prophet complains, 1. That God is angry. This gives both birth and bitterness to the affliction (Lam 3:1): I am the man, the remarkable man, that has seen affliction, and has felt it sensibly, by the rod of his wrath. Note, God is sometimes angry with his own people; yet it is to be complained of, not as a sword to cut off, by only as a rod to correct; it is to them the rod of his wrath, a chastening which, though grievous for the present, will in the issue be advantageous. By this rod we must expect to see affliction, and, if we be made to see more than ordinary affliction by that rod, we must not quarrel, for we are sure that the anger is just and affliction mild and mixed with mercy. 2. That he is at a loss and altogether in the dark. Darkness is put for great trouble and perplexity, the want both of comfort and of direction; this was the case of the complainant (Lam 3:2): "He has led me by his providence, and an unaccountable chain of events, into darkness and not into light, the darkness I feared and not into the light I hoped for." And (Lam 3:6), He has set me in dark places, dark as the grave, like those that are dead of old, that are quite forgotten, nobody knows who or what they were. Note, The Israel of God, though children of light, sometimes walk in darkness. 3. That God appears against him as an enemy, as a professed enemy. God had been for him, but no "Surely against me is he turned (Lam 3:3), as far as I can discern; for his hand is turned against me all the day. I am chastened every morning," Psa 73:14. And, when God's hand is continually turned against us, we are tempted to think that his heart is turned against us too. God had said once (Hos 5:14), I will be as a lion to the house of Judah, and now he has made his word good (Lam 3:10): "He was unto me as a bear lying in wait, surprising me with his judgments, and as a lion in secret places; so that which way soever I went I was in continual fear of being set upon and could never think myself safe." Do men shoot at those thy are enemies to? He has bent his bow, the bow that was ordained against the church's prosecutors, that is bent against her sons, Lam 3:12. He has set me as a mark for his arrow, which he aims at, and will be sure to hit, and then the arrows of his quiver enter into my reins, give me a mortal wound, an inward wound, Lam 3:13. Note, God has many arrows in his quiver, and they fly swiftly and pierce deeply. 4. That he is as one sorely afflicted both in body and mind. The Jewish state may now be fitly compared to a man wrinkled with age, for which there is no remedy (Lam 3:4): "My flesh and my skin has he made old; they are wasted and withered, and I look like one that is ready to drop into the grave; nay, he has broken my bones, and so disabled me to help myself, Lam 3:15. He has filled me with bitterness, a bitter sense of his calamities." God has access to the spirit, and can so embitter that as thereby to embitter all the enjoyments; as, when the stomach is foul, whatever is eaten sours in it: "He has made me drunk with wormwood, so intoxicated me with the sense of my afflictions that I know not what to say or do. He has mingled gravel with my bread, so that my teeth are broken with it (Lam 3:16) and what I eat is neither pleasant nor nourishing. He has covered me with ashes, as mourners used to be, or (as some read it) he has fed me with ashes. I have eaten ashes like bread," Psa 102:9. 5. That he is not able to discern any way of escape or deliverance (Lam 3:5): "He has built against me, as forts and batteries are built against a besieged city. Where there was a way open it is now quite made up: He has compassed me on ever side with gall and travel; I vex, and fret, and tire myself, to find a way of escape, but can find none, Lam 3:7. He has hedged me about, that I cannot get out." When Jerusalem was besieged it was said to be compassed in on every side, Luk 19:43. "I am chained; and as some notorious malefactors are double-fettered, and loaded with irons, so he has made my chain heavy. He has also (Lam 3:9) enclosed my ways with hewn stone, not only hedged up my way with thorns (Hos 2:6), but stopped it up with a stone wall, which cannot be broken through, so that my paths are made crooked; I traverse to and fro, to the right hand, to the left, to try to get forward, but am still turned back." It is just with God to make those who walk in the crooked paths of sin, crossing God's laws, walk in the crooked paths of affliction, crossing their designs and breaking their measures. So (Lam 3:11), "He has turned aside my ways; he has blasted all my counsels, ruined my projects, so that I am necessitated to yield to my own ruin. He has pulled me in pieces; he has torn and is gone away (Hos 5:14), and has made me desolate, has deprived me of all society and all comfort in my own soul." 6. That God turns a deaf ear to his prayers (Lam 3:8): "When I cry and shout, as one in earnest, as one that would make him hear, yet he shuts out my prayer and will not suffer it to have access to him." God's ear is wont to be open to the prayers of his people, and his door of mercy to those that knock at it; but now both are shut, even to one that cries and shouts. Thus sometimes God seems to be angry even against the prayers of his people (Psa 80:4), and their case is deplorable indeed when they are denied not only the benefit of an answer, but the comfort of acceptance. 7. That his neighbours make a laughing matter of his troubles (Lam 3:14): I was a derision to all my people, to all the wicked among them, who made themselves an one another merry with the public judgments, and particularly the prophet Jeremiah's griefs. I am their song, their neginath, or hand-instrument of music, their tabret (Job 17:6), that they play upon, as Nero on his harp when Rome was on fire. 8. That he was ready to despair of relief and deliverance: "Thou hast not only taken peace from me, but hast removed my soul far off from peace (v. 17), so that it is not only not within reach, but no within view. I forget prosperity; it is so long since I had it, and so unlikely that I should ever recover it, that I have lost the idea of it. I have been so inured to sorrow and servitude that I know not what joy and liberty mean. I have even given up all for gone, concluding, My strength and my hope have perished from the Lord (Lam 3:18); I can no longer stay myself upon God as my support, for I do not find that he gives me encouragement to do so; nor can I look for his appearing in my behalf, so as to put an end to my troubles, for the case seems remediless, and even my God inexorable." Without doubt it was his infirmity to say this (Psa 77:10), for with God there is everlasting strength, and he is his people's never-failing hope, whatever they may think. 9. That grief returned upon every remembrance of his troubles, and his reflections were as melancholy as his prospects, Lam 3:19, Lam 3:20. Did he endeavour as Job did (Job 9:27), to forget his complaint? Alas! it was to no purpose; he remembers, upon all occasions, the affliction and the misery, the wormwood and the gall. Thus emphatically does he speak of his affliction, for thus did he think of it, thus heavily did it lie when he reviewed it! It was an affliction that was misery itself. My affliction and my transgression (so some read it), my trouble and my sin that brought it upon me; this was the wormwood and the gall in the affliction and the misery. It is sin that makes the cup of affliction a bitter cup. My soul has them still in remembrance. The captives in Babylon had all the miseries of the siege in their mind continually and the flames and ruins of Jerusalem still before their eyes, and wept when they remembered Zion; nay, they could never forget Jerusalem, Psa 137:1, Psa 137:5. My soul, having them in remembrance, is humbled in me, not only oppressed with a sense of the trouble, but in bitterness for sin. Note, It becomes us to have humble hearts under humbling providences, and to renew our penitent humiliations for sin upon every remembrance of our afflictions and miseries. Thus we may get good by former corrections and prevent further.
The afflictions are here pursued. As claimed: "He has made my teeth grind on gravel, and made me cower in ashes." That is, like to the warriors by whom defended, and like to teeth of beasts on gravel. So, nothing remains except"in ashes as if worthless. And since Psalm 102 (lOl):9 declares; "For I eat ashes like bread, and mingle tears with my drink."
Verse 17 then states: "My soul is bereft of peace." Here is assumed a rejection: My soul is bereft": of God's divine mercy. Like Psalm 89(88)':39 declares: "Thou has renounced the covenant with thy servant; thou hast defiled his crown in the dust."
Verse 17 concludes: "I have forgotten what hap piness is". Namely, due to the experience of evils. For, Sirach 11:27 claims: "The misery of an hour makes one forget luxury."
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SUMMARY
Lamentations 3:17 poignantly articulates the profound spiritual and psychological desolation experienced by the speaker, often identified with the prophet Jeremiah or the collective voice of the exiled people of Judah. This verse conveys a deep sense of divine abandonment, where God is perceived as having actively removed the speaker's inner tranquility and erased the very memory of past well-being and flourishing. It captures the overwhelming impact of national catastrophe, portraying a soul utterly stripped of comfort, hope, and the capacity to recall happier times.
CONTEXT
Literary Context: Lamentations 3 forms the theological and emotional core of the book, shifting from the collective lament over Jerusalem's destruction in the preceding chapters to a deeply personal cry from "the man who has seen affliction" Lamentations 3:1. This chapter is structured as an elaborate alphabetic acrostic, with each of its 66 verses (22 stanzas of 3 lines each) beginning with a successive letter of the Hebrew alphabet, underscoring the comprehensive and exhaustive nature of the suffering described. Verse 17, nestled within this intensely personal outpouring, details the internal spiritual consequences of the severe affliction previously described, setting the stage for the pivotal turn towards hope and God's steadfast love that begins at Lamentations 3:21. The verses immediately preceding it graphically portray the physical and emotional torment inflicted by God, making verse 17 a summary of the profound internal spiritual devastation resulting from that judgment.
Historical & Cultural Context: The Book of Lamentations is a post-exilic dirge, composed in the immediate aftermath of the Babylonian destruction of Jerusalem in 586 BC. This catastrophic event was not merely a military defeat but a profound theological and cultural crisis for the people of Judah. Their capital city, the dwelling place of God's presence, was razed, the Temple desecrated and burned, and the majority of the surviving population deported to Babylon. The suffering expressed in Lamentations 3:17 reflects the profound cultural shock and spiritual disorientation of a people whose entire world, including their understanding of God's covenant promises, had been shattered. The "peace" and "prosperity" they had forgotten were the covenant blessings promised for obedience, now replaced by the curses outlined in passages like Deuteronomy 28 due to their persistent idolatry and rebellion.
Key Themes: This verse powerfully contributes to several overarching themes within the Book of Lamentations. Firstly, it highlights the theme of Profound Loss and Despair, illustrating how suffering can be so overwhelming that it eclipses the memory of any past joy or well-being. The "forgetting" is not merely a mental lapse but a deep spiritual and psychological state where the current misery completely overshadows all former goodness. Secondly, it underscores the theme of Divine Agency in Suffering. The direct address "And thou hast removed my soul" attributes the affliction directly to God, reflecting the theological conviction that even in judgment, God remains sovereign and active. This is a difficult but crucial aspect of biblical lament, acknowledging God's hand even when it brings pain, as seen in other laments like Psalm 88. Thirdly, the verse touches upon the Consequences of Disobedience, implicitly linking the loss of peace and prosperity to the broken covenant and the resulting divine judgment, a theme prevalent throughout the prophetic books (e.g., Jeremiah 25).
EXPOSITION AND ANALYSIS
Key Word Analysis
removed (Hebrew, zânach', H2186): This primitive root (H2186) means to push aside, reject, forsake, fail, cast away (off), or remove far away (off). In the context of Lamentations 3:17, it conveys a deliberate, active separation initiated by God. It's not merely that peace is absent, but that God Himself has "pushed away" or "cast off" the speaker's soul from peace. This implies a profound sense of divine abandonment or active judgment, intensifying the feeling of desolation and indicating that the suffering is a direct consequence of God's action.
soul (Hebrew, nephesh', H5315): From נָפַשׁ (H5315), this word properly refers to a breathing creature or vitality. It is used very widely to denote the whole person, their life, appetite, mind, or desire. Here, "my soul" signifies the speaker's innermost being, their very essence, emphasizing that the removal from peace is not superficial but affects the core of their existence—their spiritual, emotional, and psychological well-being. It highlights the comprehensive nature of the internal devastation.
peace (Hebrew, shâlôwm', H7965): From שָׁלַם (H7965), this term is far richer than merely the absence of conflict. Shalom encompasses wholeness, completeness, well-being, harmony, security, prosperity, and flourishing in all aspects of life—spiritual, physical, and relational. To be removed "far off from peace" means to be utterly devoid of this comprehensive well-being, experiencing a complete breakdown of internal and external harmony and a profound sense of brokenness.
forgat (Hebrew, nâshâh', H5382): A primitive root (H5382) meaning to forget, figuratively to neglect, or causatively to remit/remove. In this verse, "I forgat" indicates a state where the memory of prosperity has been completely eclipsed by the overwhelming present suffering. It suggests a deep psychological impact where the mind can no longer recall or conceive of a time when things were good, highlighting the pervasive and consuming nature of their distress, to the point where past blessings seem unreal or unreachable.
prosperity (Hebrew, ṭôwb', H2896): Derived from טוֹב (H2896), this word means "good" in its widest sense, encompassing goodness, well-being, welfare, benefit, and pleasantness. In the context of the KJV translation "prosperity," it refers to the state of flourishing, abundance, and general well-being that was once experienced. The speaker's declaration of having "forgat prosperity" signifies a complete reversal of fortune and a profound sense of loss, where the very concept of goodness or flourishing has become alien due to the intensity of their affliction, leaving them in a state of utter deprivation.
Verse Breakdown
"And thou hast removed my soul far off from peace:" This clause attributes the speaker's profound state of desolation directly to God's action. The verb "removed" (Hebrew: zânach) suggests a deliberate act of pushing away or casting off, indicating that the absence of peace is not accidental but a consequence of divine judgment. The "soul" (Hebrew: nephesh) signifies the entire inner being, emphasizing that this removal from "peace" (Hebrew: shâlôwm—wholeness, well-being, harmony) affects the deepest core of the individual's existence, leaving them utterly devoid of internal and external tranquility.
"I forgat prosperity." This second clause describes the devastating psychological and spiritual impact of the suffering. The speaker declares that they have "forgotten" (Hebrew: nâshâh) "prosperity" (Hebrew: ṭôwb—goodness, welfare, flourishing). This is not merely a lapse of memory but a profound state where the current, overwhelming affliction has so eclipsed all past good that the very concept or experience of well-being seems alien and unreachable. It highlights the pervasive nature of their misery, which has eradicated the memory and hope of happier times, leaving them in a state of profound despair.
Literary Devices
Lamentations 3:17 employs several powerful literary devices to convey the depth of the speaker's despair. Personification is evident in the phrase "removed my soul far off from peace," where the abstract concept of peace is treated as a tangible place or state from which the soul can be forcibly separated. This emphasizes the profound internal alienation experienced by the speaker. The declaration "I forgat prosperity" functions as hyperbole, underscoring the extreme nature of the suffering. While the speaker likely hasn't literally forgotten all past good, the statement conveys that the present distress is so overwhelming that it has eclipsed and rendered irrelevant any memory of former well-being, making it feel as though prosperity never existed. Furthermore, the direct address "And thou hast removed..." is a powerful use of apostrophe or direct address to God. This direct accusation, though painful, acknowledges God's sovereignty over their suffering and is a common feature of biblical lament, allowing the afflicted to bring their deepest grievances before the Lord.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:17 offers a raw and honest portrayal of suffering, challenging simplistic notions of peace and prosperity. Theologically, it affirms God's absolute sovereignty, even over the experience of profound human suffering and judgment. The speaker attributes the removal of peace directly to God, acknowledging His hand in their affliction. This is a crucial aspect of biblical lament: even in the depths of despair, the lamenter does not deny God's power or presence, but rather cries out to Him. This verse also highlights the devastating psychological and spiritual impact of prolonged distress, where the very memory of good times can be eclipsed. Yet, within the broader context of Lamentations 3, this profound despair serves as the dark backdrop against which the dawning hope of God's steadfast love and mercies will shine forth, demonstrating that even when all seems lost, faith can still cling to the character of God.
REFLECTION AND APPLICATION
Lamentations 3:17 provides a vital vocabulary for expressing profound grief and spiritual desolation. In a world that often pressures us to maintain a facade of strength or to quickly move past pain, this verse grants permission to acknowledge the depth of our suffering—even to the point of feeling that peace has been actively removed and past joys forgotten. It reminds us that authentic faith does not shy away from confronting God with our pain, recognizing His sovereignty even in the midst of what feels like divine abandonment. For believers today, this verse can be a comfort in seasons of deep personal loss, national crisis, or spiritual dryness. It validates the experience of feeling "far off from peace" and the struggle to recall former "prosperity." Yet, it also implicitly prepares the heart for the pivot found later in the chapter, where the very act of lamenting to God can become the pathway to remembering His faithfulness and finding renewed hope. Our honest cries of despair, like those of the prophet, can lead us to rediscover God's unfailing mercies and the enduring truth of His character, even when circumstances seem to contradict it.
Questions for Reflection
FAQ
Does Lamentations 3:17 imply that God actively desires to cause suffering or remove peace from His people?
Answer: While the verse states "thou hast removed my soul far off from peace," it's crucial to understand this within the broader biblical narrative of covenant and consequences. In the Old Testament, God's judgment was often a direct result of His people's persistent disobedience and idolatry, as outlined in passages like Deuteronomy 28. The suffering described in Lamentations is a fulfillment of these covenant curses, intended to bring His people to repentance and restore them to Him. So, it's not that God delights in suffering for its own sake, but that He is just and holy, and His discipline, though painful, serves a redemptive purpose (Hebrews 12:5-11). The prophet acknowledges God's hand not out of despairing fatalism, but out of a deep theological conviction that nothing happens outside of God's sovereign will, even the hardest experiences. This acknowledgment is a form of theological honesty, recognizing divine justice while still expressing profound pain.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:17 finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. The prophet's cry of a soul removed from peace and forgetting prosperity deeply resonates with Christ's experience on the cross. Jesus, the "man of sorrows, and acquainted with grief" (Isaiah 53:3), bore the ultimate removal from peace when He was forsaken by the Father, crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). He experienced the deepest possible spiritual desolation, taking upon Himself the weight of humanity's sin, which separated Him from the Father's presence. Yet, through His suffering and sacrifice, Christ became our peace. He broke down the wall of hostility, reconciling us to God (Ephesians 2:14). Unlike the prophet who "forgat prosperity," Christ's sacrifice ensures that believers can now experience a lasting spiritual prosperity and an enduring peace that the world cannot give (John 14:27). Through Him, we have peace with God (Romans 5:1) and are promised a future where all tears are wiped away and true, eternal prosperity in God's presence is realized (Revelation 21:4). His suffering swallowed up our lack of peace and forgotten prosperity, offering true and lasting shalom.