TRV
Translation
Complete Jewish Bible
when someone is cheated of justice in court -does Adonai not take note of such things?
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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
A contention from divine justice is here advanced. First is eliminated a tyrannical oppression from divine justice. As stated: "To crush under foot": like a tyrant, who externally opposes any judgment. Then: "all the prisoners of the earth". Namely, all those afflicted. To which Psalm 69 (68):33 can refer: "For the Lord hears the needy, and does not despise his own that are in bonds."
Second, perversity of a judge is excluded: "to turn aside the right of man in the presence of the Most High". That is, from rectitude. Add to Verse 36: "the Lord does not approve." And, Job: 34:12: "Of a truth, God will not do wickedly, and the Almighty will not pervert justice."
Third, a perverse 1ntention within divine justice is also excluded. Like to those judges, under a guise of justice, intend to oppress some persons. As said: "To subvert a man in his cause, the Lord does not approve." That is, from judgment: "the Lord does not approve." As Proverbs 4:27 admonishes: "Do not swerve to the right or to the left; turn your foot away from evil."
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 3:36 serves as a profound declaration of God's unwavering moral character and His absolute opposition to injustice, even amidst the deep suffering and judgment experienced by His people. It unequivocally asserts that the Lord does not approve of any act that perverts justice or unfairly undermines an individual's rightful claim or legal standing. This verse underscores God's inherent righteousness, His commitment to equity, and His complete moral revulsion against corruption, manipulation, and the misuse of power, offering a foundational truth about divine justice that transcends human failings and societal brokenness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 3:36, though remarkably concise, employs several potent literary devices to convey its profound theological truth. The most prominent is Antithesis, which creates a sharp and impactful contrast between the human act of injustice ("To subvert a man in his cause") and the divine response ("the Lord approveth not"). This stark juxtaposition powerfully emphasizes the moral chasm between human sin and divine righteousness. The verse also functions as a form of Didacticism, serving as a direct moral instruction or a declarative theological truth. It is not merely an observation but a definitive statement about God's character and His active opposition to specific forms of evil, guiding the reader's understanding of divine morality and justice. Furthermore, the use of "the Lord" (Adonai) carries significant weight, employing Divine Authority to lend absolute and unquestionable finality to the pronouncement against injustice, reinforcing that this is not merely a human ethical standard but a divine decree rooted in God's very nature.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:36 profoundly articulates a core biblical truth about God's character: He is inherently just and righteous, and He actively opposes all forms of injustice. This verse resonates deeply with the consistent portrayal of God throughout Scripture as the ultimate Judge who demands equity and fairness in human society. It underscores the divine standard against which all human actions, especially those related to legal and social justice, are measured. Even in a book filled with lament over God's judgment and the suffering of His people, this verse serves as a crucial reminder that God himself is not the author or approver of the very injustices His people experienced at the hands of their oppressors. His nature remains pure, and His commitment to justice unwavering, providing a foundational truth for hope and a call to righteous living.
REFLECTION AND APPLICATION
Lamentations 3:36 offers profound implications for believers today, calling us to embody God's character in a world still rife with injustice. Firstly, it compels us to cultivate uncompromising integrity and fairness in all our dealings, whether in personal disputes, professional environments, or community interactions. Knowing that God disapproves of any act that perverts justice should motivate us to be truthful, equitable, and transparent, even when it is costly or unpopular. This means resisting the temptation to manipulate facts, spread rumors, or use power to gain an unfair advantage. Secondly, this verse serves as a powerful impetus for advocacy. Recognizing God's active opposition to injustice, we are called to speak up for the oppressed, support righteous causes, and work towards equitable solutions in society, reflecting God's heart for justice. This may involve supporting legal aid, advocating for policy changes, or simply standing with those who are marginalized. Finally, for those who have personally experienced the sting of injustice, whether in legal systems, relationships, or societal structures, this verse offers immense comfort and profound hope. It reassures us that God sees the wrong, He does not approve of it, and ultimately, His perfect justice will prevail, providing a foundation for trust and ultimate vindication, even when human justice fails.
Questions for Reflection
FAQ
What does "subvert a man in his cause" mean practically in today's context?
Answer: In today's context, "to subvert a man in his cause" refers to any action that unjustly undermines a person's legitimate rights, claims, or reputation. This can manifest in various ways: manipulating legal proceedings through false testimony or bribery, spreading false rumors to ruin someone's standing, intentionally misrepresenting facts in a dispute, abusing power to deny someone a fair hearing, or even creating systemic barriers that prevent certain individuals or groups from accessing justice. It speaks to any deliberate act that twists truth or fairness to disadvantage another person, whether in a courtroom, workplace, community, or personal relationship. It is a broad condemnation of all forms of corruption and unfairness that deny an individual their rightful due.
Why is this verse, which speaks of God's disapproval of injustice, found in the book of Lamentations, a book primarily focused on suffering and judgment?
Answer: This verse is strategically placed in Lamentations 3, a chapter that, while acknowledging deep suffering, also pivots towards hope and a reflection on God's character. Its inclusion serves several critical purposes. Firstly, it clarifies that while God allowed judgment to come upon Judah due to their sin, He Himself is not the author or approver of the injustices they experienced from their oppressors or from within their own corrupt society. It maintains God's moral purity even amidst His disciplinary actions. Secondly, it offers a glimmer of hope and comfort to the suffering people, reminding them that the Lord sees their plight and condemns the very wrongs committed against them. It affirms that their ultimate vindication rests with a righteous God. Thirdly, it reinforces the consistent biblical theme that God is inherently just (Psalm 7:11), providing a foundational truth that grounds the lament in divine righteousness and offers a basis for future restoration.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:36 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the preeminent "man" whose "cause" was most grievously subverted. Throughout His earthly ministry, Jesus consistently championed the cause of the poor, the marginalized, and the oppressed, often confronting those who perverted justice and exploited others (Matthew 23:23). Yet, in the climactic events of His passion, Jesus Himself became the victim of the most profound subversion of justice. His trial was a travesty, marked by false witnesses, biased judges, and political expediency, culminating in an unjust condemnation and crucifixion (Mark 14:55-64 and John 19:1-16). However, the "Lord approveth not" of such injustice, and in Christ, this divine disapproval is not merely a declaration but a redemptive act. Through His perfect life, atoning death, and glorious resurrection, Jesus not only exposed the depths of human injustice but also provided the ultimate remedy for it. He became the Lamb of God who takes away the sin of the world, bearing the injustice of humanity upon Himself. Furthermore, Jesus is the righteous Judge who will one day return to establish perfect justice, righting every wrong and bringing every hidden thing into the light (Acts 17:31). His kingdom is characterized by righteousness, peace, and justice, and those who follow Him are called to embody these values, pursuing justice and loving mercy as reflections of their Lord (Micah 6:8). Thus, Lamentations 3:36 points to Christ as both the ultimate victim of injustice and the sovereign Lord who will ultimately bring about perfect justice, fulfilling God's promise to never approve of the perversion of a man's cause.