TRV
Translation
King James Version
It is of the LORD'S mercies that we are not consumed, because his compassions fail not.
Complete Jewish Bible
that the grace of ADONAI is not exhausted, that his compassion has not ended.
Berean Standard Bible
Because of the loving devotion of the LORD we are not consumed, for His mercies never fail.
American Standard Version
It is of Jehovah’s lovingkindnesses that we are not consumed, because his compassions fail not.
World English Bible Messianic
It is because of the LORD’s loving kindnesses that we are not consumed, because his compassion doesn’t fail.
Geneva Bible (1599)
It is the Lordes mercies that wee are not consumed, because his compassions faile not.
Young's Literal Translation
The kindnesses of Jehovah! For we have not been consumed, For not ended have His mercies.
In the KJVVerse 20,377 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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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 3:22 serves as a profound declaration of divine faithfulness and enduring hope, strategically positioned amidst the deep sorrow and national devastation that characterize the Book of Lamentations. It asserts that the continued existence and preservation of the people of Judah, despite their deserved judgment and immense suffering, are solely attributable to the unwavering mercies and unfailing compassions of the LORD. This pivotal verse marks a dramatic shift from the depths of despair to a foundational trust in God's unchanging character, illuminating a path to restoration rooted in His sovereign grace and providing a beacon of light in the darkest of times.
CONTEXT
Literary Context: The Book of Lamentations is a collection of five poetic laments, traditionally attributed to the prophet Jeremiah, mourning the catastrophic destruction of Jerusalem and its Temple by the Babylonians in 586 BC. Chapters 1 and 2 vividly portray the horrific suffering, desolation, and the righteous divine judgment upon Judah. The initial part of Chapter 3, specifically verses 1-20, continues this theme of profound personal and national anguish, with the prophet expressing his own deep affliction and despair. However, a remarkable and transformative shift occurs from Lamentations 3:21, where the prophet consciously chooses to recall God's faithfulness, leading directly into the powerful declaration of hope found in verse 22. This verse, therefore, is not an isolated statement but the theological and narrative climax of a deliberate pivot from utter despondency to a renewed confidence, firmly rooted in God's immutable character. It provides the essential theological basis for the subsequent expressions of hope and patient waiting found in Lamentations 3:23-26.
Historical & Cultural Context: Lamentations was penned in the immediate aftermath of the devastating Babylonian siege and destruction of Jerusalem in 586 BC, an event that culminated in the exile of the Judean population. This catastrophe was far more than a military defeat; it represented a profound theological crisis for Israel. The Temple, understood as the dwelling place of God, was razed; the Davidic monarchy, a symbol of God's eternal covenant, was overthrown; and the chosen people of God were scattered. The prevailing cultural landscape was one of immense trauma, widespread starvation, rampant disease, and the desecration of all that was sacred. In such an existential crisis, the very notion of God's covenant faithfulness was severely tested. Lamentations 3:22 directly addresses this crisis, asserting that despite the severity of God's judgment—which was understood as a direct consequence of Israel's persistent idolatry and disobedience (Jeremiah 25:8-11)—His underlying character of mercy and compassion ensured that the nation was not utterly annihilated. This provided a crucial theological framework for understanding their survival and the enduring possibility of future restoration.
Key Themes: Lamentations 3:22 is a concentrated expression of several foundational themes woven throughout the Book of Lamentations and the broader biblical narrative. Foremost is the theme of Divine Preservation, which highlights that God, despite His righteous judgment, actively prevents the complete destruction of His covenant people. This speaks profoundly to His unwavering commitment to His promises, even when His people are unfaithful. Intricately connected to this is the theme of Unfailing Mercy and Compassion, which underscores that God's chesed (steadfast love, covenant loyalty, and mercy) and rachamim (tender compassions) are the ultimate reasons for humanity's continued existence and preservation. These divine attributes are presented as inexhaustible and eternally reliable. Finally, the verse introduces a powerful theme of Hope Amidst Despair. In a book overwhelmingly dominated by lament and sorrow, this verse serves as a critical turning point, redirecting the focus from the depth of human suffering and the consequences of sin to the boundless and unchanging nature of God's love and faithfulness. It teaches that true hope is not found in favorable circumstances but in the immutable character of God, which remains steadfast even in the direst of times, as further elaborated in Lamentations 3:24.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 3:22 masterfully employs several powerful literary devices to convey its profound message. Contrast is central, as the verse stands in stark opposition to the preceding verses of deep despair, widespread destruction, and divine judgment, highlighting the unexpected survival of the people against all odds. This creates a dramatic and theologically significant shift from lament to hope. Hyperbole is subtly present in the phrase "not consumed," which, while literally true (a remnant survived), emphasizes the overwhelming magnitude of the destruction that could have occurred, thereby magnifying the astonishing extent of God's preserving mercy. The phrase "fail not" utilizes Personification, attributing the human characteristic of ceasing or failing to God's divine compassions, thereby emphasizing their eternal and unchanging nature. Furthermore, the verse functions as a profound Thematic Shift, marking a pivotal turn in the book from focusing predominantly on human suffering and divine judgment to celebrating God's enduring character and the boundless hope it provides.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:22 is a cornerstone of biblical theology, articulating the profound truth that God's character of mercy and compassion is the ultimate guarantor of His people's existence and hope, even in the face of deserved judgment. It reveals that divine judgment, while real and severe, is always tempered by God's covenant faithfulness and His deep, tender love for His creation. This verse underscores the concept of a preserving grace that prevents total annihilation, ensuring that God's redemptive purposes will ultimately prevail. It teaches that our hope is not founded on our merits or fluctuating circumstances, but on the immutable and inexhaustible nature of God's steadfast love, which remains constant through all generations.
REFLECTION AND APPLICATION
Lamentations 3:22 offers a timeless and profoundly comforting truth for believers navigating any form of adversity, personal suffering, or societal turmoil. It serves as a powerful reminder that our ultimate stability and future are not dependent on our fluctuating circumstances, our own merits, or the actions of others, but solely on the unchangeable, loving, and merciful nature of God. Even when we face the consequences of our own choices or the brokenness of the world, this verse assures us that God's discipline is always tempered by His boundless mercy, ensuring that His people are refined through trials, not annihilated. It calls us to shift our gaze from the depth of our despair to the height of God's character, recognizing that His compassions are indeed "new every morning" (Lamentations 3:23), offering fresh hope, strength, and grace for each new day. This verse encourages a profound trust in God's faithfulness, even when life seems to fall apart, knowing that His tender care will never cease and His purposes for us are ultimately good.
Questions for Reflection
FAQ
Why is Lamentations 3:22 considered a pivotal verse in the book?
Answer: Lamentations 3:22 is pivotal because it marks a dramatic and profound shift in tone and theological focus within a book otherwise dominated by expressions of profound grief, despair, and divine judgment. After two chapters and the first 20 verses of Chapter 3 detailing the horrors of Jerusalem's destruction and the prophet's personal anguish, this verse introduces a powerful declaration of hope rooted in God's unchanging character. It provides the theological explanation for why the people were not utterly destroyed, asserting that their survival is solely due to God's unfailing mercies and compassions. This critical shift from lament to hope sets the stage for the remaining verses of Chapter 3, which focus on waiting for the Lord and His goodness (Lamentations 3:25).
What does "not consumed" imply about God's judgment?
Answer: The phrase "not consumed" (Hebrew: tâmam) implies that while God's judgment was severe and devastating, it was not absolute or intended for complete annihilation. It signifies that God, in His sovereignty and mercy, placed a deliberate limit on the destruction. This suggests that divine judgment, even when righteous and deserved, is always tempered by God's underlying redemptive purposes and His covenant faithfulness. It means that even in the midst of deserved wrath, there is a preserving grace that ensures the continuation of a remnant, keeping open the possibility of repentance, restoration, and the ultimate fulfillment of His promises (Isaiah 1:9).
How do God's "mercies" and "compassions" relate to each other in this verse?
Answer: While both terms speak to God's benevolent nature, "mercies" (Hebrew: chêçêd) refers primarily to God's steadfast love, covenant loyalty, and unwavering faithfulness—His enduring commitment to His promises and His people. It's an active, reliable, and covenant-keeping love. "Compassions" (Hebrew: racham), on the other hand, conveys a deeper, more tender, and visceral pity, often likened to a mother's profound love for her child. It speaks to God's empathetic, nurturing, and intimately caring nature. In Lamentations 3:22, they work in tandem: God's chêçêd is the overarching, covenantal love that prevents total destruction and ensures His commitment, while His racham is the tender, profound pity that ensures this love is continually expressed, never ceases, and is deeply personal. Together, they form the complete picture of God's unwavering, tender, and faithful character that undergirds all hope for humanity.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:22 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The Old Testament declaration that "It is of the LORD'S mercies that we are not consumed, because his compassions fail not" points directly to Christ as the supreme manifestation of God's enduring chesed and rachamim. Humanity, consumed by sin and deserving of eternal judgment, was not utterly destroyed because God's steadfast love intervened decisively. This divine mercy was fully embodied when God "so loved the world, that he gave his only begotten Son" (John 3:16), demonstrating a compassion that went beyond mere pity to active, self-sacrificial love. The cross of Christ is the ultimate, undeniable proof that God's compassions "fail not"; through His atoning sacrifice, Jesus bore the full weight of sin, preventing our eternal consumption and offering us reconciliation, forgiveness, and new life. The "new mercies every morning" mentioned in Lamentations 3:23 are made available to us daily through the ongoing intercession of Christ as our High Priest and the indwelling of the Holy Spirit, ensuring that God's preserving grace continues to sustain us until the day of His glorious return (Hebrews 7:25). In Christ, God's mercy is not just a restraint on judgment, but a proactive, redemptive force that brings salvation and eternal hope to all who believe, demonstrating His rich mercy and great love for us even when we were dead in our trespasses (Ephesians 2:4-5).