TRV
Translation
Complete Jewish Bible
But in my mind I keep returning to something, something that gives me hope -
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In the KJVVerse 20,376 of 31,102
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Commentary on Lamentations 3 verses 21–36
21 ¶ This I recall to my mind, therefore have I hope.
22 It is of the LORD'S mercies that we are not consumed, because his compassions fail not.
23 They are new every morning: great is thy faithfulness.
24 The LORD is my portion, saith my soul; therefore will I hope in him.
25 The LORD is good unto them that wait for him, to the soul that seeketh him.
26 It is good that a man should both hope and quietly wait for the salvation of the LORD.
27 It is good for a man that he bear the yoke in his youth.
28 He sitteth alone and keepeth silence, because he hath borne it upon him.
29 He putteth his mouth in the dust; if so be there may be hope.
30 He giveth his cheek to him that smiteth him: he is filled full with reproach.
31 For the Lord will not cast off for ever:
32 But though he cause grief, yet will he have compassion according to the multitude of his mercies.
33 For he doth not afflict willingly nor grieve the children of men.
34 To crush under his feet all the prisoners of the earth,
35 To turn aside the right of a man before the face of the most High,
36 To subvert a man in his cause, the Lord approveth not.
Here the clouds begin to disperse and the sky to clear up; the complaint was very melancholy in the former part of the chapter, and yet here the tune is altered and the mourners in Zion begin to look a little pleasant. But for hope, the heart would break. To save the heart from being quite broken, here is something called to mind, which gives ground for hope (Lam 3:21), which refers to what comes after, not to what goes before. I make to return to my heart (so the margin words it); what we have had in our hearts, and have laid to our hearts, is sometimes as if it were quite lost and forgotten, till God by his grace make it return to our hearts, that it may be ready to us when we have occasion to use it. "I recall it to mind; therefore have I hope, and am kept from downright despair." Let us see what these things are which he calls to mind.
I. That, bad as things are, it is owing to the mercy of God that they are not worse. We are afflicted by the rod of his wrath, but it is of the lord's mercies that we are not consumed, Lam 3:22. When we are in distress we should, for the encouragement of our faith and hope, observe what makes for us as well as what makes against us. Things are bad but they might have been worse, and therefore there is hope that they may be better. Observe here, 1. The streams of mercy acknowledged: We are not consumed. Note, The church of God is like Moses's bush, burning, yet not consumed; whatever hardships it has met with, or may meet with, it shall have a being in the world to the end of time. It is persecuted of men, but not forsaken of God, and therefore, though it is cast down, it is not destroyed (Co2 4:9), corrected, yet not consumed, refined in the furnace as silver, but not consumed as dross. 2. These streams followed up to the fountain: It is of the Lord's mercies. here are mercies in the plural number, denoting the abundance and variety of those mercies. God is an inexhaustible fountain of mercy, the Father of mercies. Note, We all owe it to the sparing mercy of God that we are not consumed. Others have been consumed round about us, and we ourselves have been in the consuming, and yet we are not consumed; we are out of the grave; we are out of hell. Had we been dealt with according to our sins, we should have been consumed long ago; but we have been dealt with according to God's mercies, and we are bound to acknowledge it to his praise.
II. That even in the depth of their affliction they still have experience of the tenderness of the divine pity and the truth of the divine promise. They had several times complained that God had not pitied (Lam 2:17, Lam 2:21), but here they correct themselves, and own, 1. That God's compassions fail not; they do not really fail, no, not even when in anger he seems to have shut up his tender mercies. These rivers of mercy run fully and constantly, but never run dry. No; they are new every morning; every morning we have fresh instances of God's compassion towards us; he visits us with them every morning (Job 7:18); every morning does he bring his judgment to light, Zep 3:5. When our comforts fail, yet God's compassions do not. 2. That great is his faithfulness. Though the covenant seemed to be broken, they owned that it still continued in full force; and, though Jerusalem be in ruins, the truth of the Lord endures for ever. Note, Whatever hard things we suffer, we must never entertain any hard thoughts of God, but must still be ready to own that he is both kind and faithful.
III. That God is, and ever will be, the all-sufficient happiness of his people, and they have chosen him and depend upon him to be such (Lam 3:24): The Lord is my portion, saith my soul; that is, 1. "When I have lost all I have in the world, liberty, and livelihood, and almost life itself, yet I have not lost my interest in God." Portions on earth are perishing things, but God is portion for ever. 2. "While I have an interest in God, therein I have enough; I have that which is sufficient to counterbalance all my troubles and make up all my losses." Whatever we are robbed of our portion is safe. 3. "This is that which I depend upon and rest satisfied with: Therefore will I hope in him. I will stay myself upon him, and encourage myself in him, when all other supports and encouragements fail me." Note, It is our duty to make God the portion of our souls, and then to make use of him as our portion and to take the comfort of it in the midst of our lamentations.
IV. That those who deal with God will find it is not in vain to trust in him; for, 1. He is good to those who do so, Lam 3:25. He is good to all; his tender mercies are over all his works; all his creatures taste of his goodness. But he is in a particular manner good to those that wait for him, to the soul that seeks him. Note, While trouble is prolonged, and deliverance is deferred, we must patiently wait for God and his gracious returns to us. While we wait for him by faith, we must seek him by prayer: our souls must seek him, else we do not seek so as to find. Our seeking will help to keep up our waiting. And to those who thus wait and seek God will be gracious; he will show them his marvellous lovingkindness. 2. Those that do so will find it good for them (Lam 3:26): It is good (it is our duty, and will be our unspeakable comfort and satisfaction) to hope and quietly to wait for the salvation of the Lord, to hope that it will come, thought eh difficulties that lie in the way of it seem insupportable, to wait till it does come, though it be long delayed, and while we wait to be quiet and silent, not quarrelling with God nor making ourselves uneasy, but acquiescing in the divine disposals. Father, thy will be done. If we call this to mind, we may have hope that all will end well at last.
V. That afflictions are really good for us, and, if we bear them aright, will work very much for our good. it is not only good to hope and wait for the salvation, but it is good to be under the trouble in the mean time (Lam 3:27): It is good for a man that he bear the yoke in his youth. Many of the young men were carried into captivity. To make them easy in it, he tells them that it was good for them to bear the yoke of that captivity, and they would find it so if they would but accommodate themselves to their condition, and labour to answer God's ends in laying that heavy yoke upon them. It is very applicable to the yoke of God's commands. it is good for young people to take that yoke upon them in their youth; we cannot begin too soon to be religious. it will make our duty the more acceptable to God, and easy to ourselves, if we engage in it when we are young. But here it seems to be meant of the yoke of affliction. Many have found it good to bear this in youth; it has made those humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly, and as a bullock unaccustomed to the yoke. But when do we bear the yoke so that it is really good for us to bear it in our youth? He answers in the following verses, 1. When we are sedate and quiet under our afflictions, when we sit alone and keep silence, do not run to and fro into all companies with our complaints, aggravating our calamities, and quarrelling with the disposals of Providence concerning us, but retire into privacy, that we may in a day of adversity consider, sit alone, that we may converse with God and commune with our own hearts, silencing all discontented distrustful thoughts, and laying our hand upon our mouth, as Aaron, who, under a very severe trial, held his peace. We must keep silence under the yoke as those that have borne it upon us, not wilfully pulled it upon our own necks, but patiently submitted to it when God laid it upon us. When those who are afflicted in their youth accommodate themselves to their afflictions, fit their necks to the yoke and study to answer God's end in afflicting them, then they will find it good for them to bear it, for it yields the peaceable fruit of righteousness to those who are thus exercised thereby. 2. When we are humble and patient under our affliction. He gets good by the yoke who puts his mouth in the dust, not only lays his hand upon his mouth, in token of submission to the will of God in the affliction, but puts it in the dust, in token of sorrow, and shame, and self-loathing, at the remembrance of sin, and as one perfectly reduced and reclaimed, and brought as those that are vanquished to lick the dust, Psa 72:9. And we must thus humble ourselves, if so be there may be hope, or (as it is in the original) peradventure there is hope. If there be any way to acquire and secure a good hope under our afflictions, it is this way, and yet we must be very modest in our expectations of it, must look for it with an it may be, as those who own ourselves utterly unworthy of it. Note, Those who are truly humbled for sin will be glad to obtain a good hope, through grace, upon any terms, though they put their mouth in the dust for it; and those who would have hope must do so, and ascribe it to free grace if they have any encouragements, which may keep their hearts from sinking into the dust when they put their mouth there. 3. When we are meek and mild towards those who are the instruments of our trouble, and are of a forgiving spirit, Lam 3:30. He gets good by the yoke who gives his cheek to him that smites him, and rather turns the other cheek (Mat 5:39) than returns the second blow. Our Lord Jesus has left us an example of this, for he gave his back to the smiter, Isa 50:6. he who can bear contempt and reproach, and not render railing for railing, and bitterness for bitterness, who, when he is filled full with reproach, keeps it to himself, and does not retort it and empty it again upon those who filled him with it, but pours it out before the Lord (as those did, Psa 123:4, whose souls were exceedingly filled with the contempt of the proud), he shall find that it is good to bear the yoke, that it shall turn to his spiritual advantage. The sum is, If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed.
VI. That God will graciously return to his people with seasonable comforts according to the time that he has afflicted them, Lam 3:31, Lam 3:32. Therefore the sufferer is thus penitent, thus patient, because he believes that God is gracious and merciful, which is the great inducement both to evangelical repentance and to Christian patience. We may bear ourselves up with this, 1. That, when we are cast down, yet we are not cast off; the father's correcting his son is not a disinheriting of him. 2. That though we may seem to be cast off for a time, while sensible comforts are suspended and desired salvations deferred, yet we are not really cast off, because not cast off for ever; the controversy with us shall not be perpetual. 3. That, whatever sorrow we are in, it is what God has allotted us, and his hand is in it. It is he that causes grief, and therefore we may be assured it is ordered wisely and graciously; and it is but for a season, and when need is, that we are in heaviness, Pe1 1:6. 4. That God has compassions and comforts in store even for those whom he has himself grieved. We must be far from thinking that, though God cause grief, the world will relieve and help us. No; the very same that caused the grief must bring in the favour, or we are undone. Una eademque manus vulnus opemque tulit - The same hand inflicted the wound and healed it. he has torn, and he will heal us, Hos 6:1. 5. That, when God returns to deal graciously with us, it will not be according to our merits, but according to his mercies, according to the multitude, the abundance, of his mercies. So unworthy we are that nothing but an abundant mercy will relieve us; and from that what may we not expect? And God's causing our grief ought to be no discouragement at all to those expectations.
VII. That, when God does cause grief, it is for wise and holy ends, and he takes not delight in our calamities, Lam 3:33. he does indeed afflict, and grieve the children of men; all their grievances and afflictions are from him. But he does not do it willingly, not from the heart; so the word is. 1. He never afflicts us but when we give him cause to do it. He does not dispense his frowns as he does his favours, ex mero motu - from his mere good pleasure. If he show us kindness, it is because so it seems good unto him; but, if he write bitter things against us, it is because we both deserve them and need them. 2. He does not afflict with pleasure. he delights not in the death of sinners, or the disquiet of saints, but punishes with a kind of reluctance. He comes out of his place to punish, for his place is the mercy-seat. He delights not in the misery of any of his creatures, but, as it respects his own people, he is so far from it that in all their afflictions he is afflicted and his soul is grieved for the misery of Israel. 3. He retains his kindness for his people even when he afflicts them. If he does not willingly grieve the children of men, much less his own children. However it be, yet God is good to them (Psa 73:1), and they may by faith see love in his heart even when they see frowns in his face and a rod in his hand.
VIII. That though he makes use of men as his hand, or rather instruments in his hand, for the correcting of his people, yet he is far from being pleased with the injustice of their proceedings and the wrong they do them, Lam 3:34-36. Though God serves his own purposes by the violence of wicked and unreasonable men, yet it does no therefore follow that he countenances that violence, as his oppressed people are sometimes tempted to think. Hab 1:13, Wherefore lookest thou upon those that deal treacherously? Two ways the people of God are injured and oppressed by their enemies, and the prophet here assures us that God does not approve of either of them: - 1. If men injure them by force of arms, God does not approve of that. he does not himself crush under his feet the prisoners of the earth, but he regards the cry of the prisoners; nor does he approve of men's doing it; nay, he is much displeased with it. It is barbarous to trample on those that are down, and to crush those that are bound and cannot help themselves. 2. If men injure them under colour of law, and in the pretended administration of justice, - if they turn aside the right of a man, so that he cannot discover what his rights are or cannot come at them, they are out of his reach, - if they subvert a man in his cause, and bring in a wrong verdict, or give a false judgment, let them know, (1.) That God sees them. It is before the face of the Most High (Lam 3:35); it is in his sight, under his eye, and is very displeasing to him. They cannot but know it is so, and therefore it is in defiance of him that they do it. he is the Most High, whose authority over them they contemn by abusing their authority over their subjects, not considering that he that is higher than the highest regardeth, Ecc 5:8. (2.) That God does not approve of them. More is implied than is expressed. The perverting of justice, and the subverting of the just, are a great affront to God; and, though he may make use of them for the correction of his people, yet he will sooner or later severely reckon with those that do thus. Note, However God may for a time suffer evil-doers to prosper, and serve his own purposes by them, yet he does not therefore approve of their evil doings. Far be it from God that he should do iniquity, or countenance those that do it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–36. Public domain.
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Thomas AquinasAD 1274
Here is indicated arguments to wipe out despair. First, by divine mercy, second, be divine justice. As expressed in Verse 34: "To crush under foot all the prisoners of the earth." Third, by divine power. Which Verse 37 expresses: "Who has commanded and it came to pass, unless the Lord has ordained it?"
To the exclusion of despair by divine mercy, two further ideas are exposed. First, isshown mercy regarding a collection of benefits, second regarding a relaxation of punishments. As Verse 31: "For the Lord will not cast off forever."
Referring to divine mercy towards the collection of benefits three more notions are advanced. First is the memory of past benefits, second, the experience of present benefits. Verse 22 so states: "The steadfast love of the Lord never ceases." Third, is the expectation of future benefits. Verse 25 thus states: "The Lord is good to those who wait for him, to the soul that seeks him."
For the memory of past benefits three more ideas are referred to. First, the memory induces prophets towards God, as to a due consideration of evils encountered. While saying: O Lord God you seem dissimulating while forgetting us. So, "remember my affliction": freeing us from affliction, as to loss of possessions. And: "my bitterness": as to my fault that is the cause of so much misery. Also: "the wormwood and the gall," an affliction upon humankind.
Second, memory reduces itself to the benefits the people received. For Verse 20 states: "My soul continually thinks of it", the benefits.
And: "is bowed down within me". That is, memory fails from admiration, or desire. As Psalm 42 (41):4 says: "These things I remember, as I pour out my soul."
Third, memory results regards faithfulness. For Verse 21 claims: "But this I call to mind, and therefore I have hope." Hence Sirach 51:8 says."Then I remembered thy mercy, O Lord, and thy work from of old."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Lamentations 3:21 stands as a profound and pivotal turning point within the prophet's deeply personal lament, dramatically shifting from a lengthy, agonizing description of suffering and national desolation to a deliberate, volitional act of remembrance. This verse encapsulates the transformative power of intentional recollection, demonstrating that even amidst overwhelming despair and the direst circumstances, a conscious reorientation of one's inner being toward enduring truth can re-establish a foundation for spiritual resilience and an expectation of divine intervention. It serves as a powerful testament to the human capacity to choose hope by fixing the mind on the immutable character of God, rather than succumbing solely to immediate, painful realities.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 3:21 employs several powerful literary devices to convey its profound message and mark its significance. Most notably, it functions as a dramatic Pivot or Turning Point in the narrative, abruptly shifting the tone from the preceding twenty verses of intense personal suffering and national despair to a sudden declaration of nascent hope. This abrupt change is striking and underscores the verse's central role as a moment of spiritual breakthrough and re-orientation. The use of the demonstrative pronoun "This" at the beginning of the clause, followed by the act of recalling, creates a strong sense of Anticipation, prompting the reader to immediately question what "this" refers to, which is then powerfully revealed in the subsequent verses (Lamentations 3:22-23). This intentional delay builds suspense and highlights the foundational nature of the truths to be unveiled. Furthermore, the verse stands in stark Contrast to the overwhelming negativity and lament that dominates the earlier parts of the chapter, making the emergence of hope all the more impactful and seemingly miraculous. While subtle, there is also an element of Personification in giving the "mind" or "heart" the agency to actively recall, emphasizing the internal, volitional nature of this spiritual act, underscoring that hope is a choice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:21 offers a profound theological statement about the nature of biblical hope, distinguishing it sharply from mere optimism, wishful thinking, or a passive emotional state. This hope is not grounded in changing circumstances or fleeting human emotions, but in the unchanging character and covenant faithfulness of God Himself. It asserts that even when all earthly foundations crumble and human efforts fail, the divine attributes of mercy, compassion, and faithfulness remain steadfast, providing an unshakeable bedrock for the human spirit. The prophet's act of "recalling to mind" is presented as a crucial theological discipline, a conscious re-engagement with God's revealed truth and His historical acts of deliverance, which then becomes the wellspring of genuine hope. This demonstrates that hope is not merely a feeling to be waited for, but a theological virtue to be actively cultivated through remembrance, contemplation, and unwavering trust in God's sovereignty and goodness, even in the midst of profound suffering and divine judgment.
REFLECTION AND APPLICATION
Lamentations 3:21 offers a timeless and profoundly practical message for anyone navigating overwhelming difficulties, personal grief, or national crises. It teaches us that while suffering is undeniably real and deeply painful, our spiritual and emotional outlook is significantly influenced by what we choose to dwell upon. When despair threatens to consume us, this verse provides a powerful spiritual discipline: the active and intentional shift of our focus from the crushing weight of circumstances to the unchanging character of God—His mercy, compassion, and unwavering faithfulness. This conscious act of remembrance, a "turning back to the heart" of divine truth, is not a denial of pain but a strategic re-orientation of our inner being. It empowers us to cultivate hope even when immediate circumstances offer little comfort, reminding us that true resilience is forged not by escaping suffering, but by fixing our minds on eternal truths. In a world prone to anxiety and hopelessness, Lamentations 3:21 calls us to a daily, deliberate practice of recalling God's goodness, allowing His truth to transform our perspective and infuse our lives with enduring hope that transcends our present trials.
Questions for Reflection
FAQ
What is the significance of "This I recall to my mind" in Lamentations 3:21?
Answer: This phrase is profoundly significant because it marks a deliberate, volitional act of the prophet to shift his focus from overwhelming despair to a specific, foundational truth that serves as the basis for hope. The Hebrew word for "mind" (lêb) encompasses not just intellectual thought but also emotions and the will. Therefore, "recalling to my mind" signifies a holistic reorientation of his entire inner being—his intellect remembering, his emotions processing, and his will choosing to dwell on something other than his immediate pain. This active remembrance is crucial because it is the prerequisite for the hope that immediately follows, demonstrating that biblical hope is often a cultivated choice and a spiritual discipline, not merely a passive feeling.
How does Lamentations 3:21 relate to the verses that follow it?
Answer: Lamentations 3:21 acts as a pivotal introductory statement to the profound theological truths revealed in Lamentations 3:22-23. The "this" that the prophet recalls to mind is explicitly clarified in these subsequent verses: "It is of the LORD's mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness." These verses provide the solid theological bedrock for the hope expressed in verse 21. The prophet's hope is not a baseless optimism but is firmly grounded in God's unchanging character—His enduring mercy, unfailing compassion, and great faithfulness—which stands in stark contrast to the changing, devastating circumstances of Judah and provides an unshakeable foundation for renewed trust.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:21, with its profound pivot from despair to hope through intentional remembrance of God's character, finds its ultimate and most glorious fulfillment in Jesus Christ. The "this" that the prophet recalls—God's mercies, compassions, and faithfulness—is perfectly embodied and eternally secured in the person and redemptive work of Christ. He is the Lamb of God, whose atoning sacrifice on the cross is the supreme demonstration of divine mercy and compassion, as declared in John 3:16. For believers, the resurrection of Jesus from the dead is the ultimate historical event that grounds our living hope, transforming a mere expectation into an assured reality, as powerfully proclaimed in 1 Peter 1:3. When we "recall to mind" the finished work of Christ—His sinless life, substitutionary death, and triumphant resurrection—we are not merely remembering historical facts, but actively engaging with the truth of God's redemptive plan, which empowers us to endure suffering with steadfast hope, knowing that in Christ, all things work together for good for those who love God (Romans 8:28). The Holy Spirit, the "Spirit of hope," enables us to fix our minds on things above, where Christ is seated at the right hand of God (Colossians 3:2), filling us with all joy and peace in believing (Romans 15:13). Thus, the prophet's ancient act of choosing hope becomes a powerful foreshadowing of the Christian's ongoing call to find their ultimate and unshakeable hope in the perfect faithfulness of God, perfectly revealed and eternally fulfilled in Jesus Christ.