TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Lamentations 3:37–41. His two-level outline is real structure in the source text, so it is rendered as structure.
That we may be entitled to the comforts administered to the afflicted in the foregoing verses, and may taste the sweetness of them, we have here the duties of an afflicted state prescribed to us, in the performance of which we may expect those comforts.
I.We must see and acknowledge the hand of God in all the calamities that befal us at any time, whether personal or public, Lam 3:37, Lam 3:38.
This is here laid down as a great truth, which will help to quiet our spirits under our afflictions and to sanctify them to us.
1.That, whatever men's actions are, it is God that overrules them: Who is he that saith, and it cometh to pass (that designs a thing and bring his designs to effect), if the Lord commandeth it not? Men can do nothing but according to the counsel of God, nor have any power or success but what is given them from above. A man's heart devises his way; he projects and purposes; he says that he will do so and so (Jam 4:13); but the Lord directs his steps far otherwise than he designed them, and what he contrived and expected does not come to pass, unless it be what God's hand and his counsel had determined before to be done, Pro 16:9; Jer 10:23. The Chaldeans said that they would destroy Jerusalem, and it came to pass, not because they said it, but because God commanded it and commissioned them to do it. Note, Men are but tools which the great God makes use of, and manages as he pleases, in the government of this lower world; and they cannot accomplish any of their designs without him.
2.That, whatever men's lot is, it is God that orders it: Out of the mouth of the Most High do not evil and good proceed? Yes, certainly they do; and it is more emphatically expressed in the original: Do not this evil, and this good, proceed out of the mouth of the Most High? Is it not what he has ordained and appointed for us? Yes, certainly it is; and for the reconciling of us to our own afflictions, whatever they be, this general truth must thus be particularly applied. This comfort I receive from the hand of God, and shall I not receive that evil also? so Job argues, Lam 2:10. Are we healthful or sickly, rich or poor? Do we succeed in our designs, or are we crossed in them? It is all what God orders; every man's judgment proceeds from him. The Lord gave, and the Lord has taken away; he forms the light and creates the darkness, as he did at first. Note, All the events of divine Providence are the products of a divine counsel; whatever is done God has the directing of it, and the works of his hands agree with the words of his mouth; he speaks, and it is done, so easily, so effectually are all his purposes fulfilled.
II.We must not quarrel with God for any affliction that he lays upon us at any time (Lam 3:39):
Wherefore does a living man complain? The prophet here seems to check himself for the complaint he had made in the former part of the chapter, wherein he seemed to reflect upon God as unkind and severe. "Do I well to be angry? Why do I fret thus?" Those who in their haste have chidden with God must, in the reflection, chide themselves for it. From the doctrine of God's sovereign and universal providence, which he had asserted in the verses before, he draws this inference, Wherefore does a living man complain? What God does we must not open our mouths against, Psa 39:9. Those that blame their lot reproach him that allotted it to them. The sufferers in the captivity must submit to the will of God in all their sufferings. Note, Though we may pour out our complaints before God, we must never exhibit any complaints against God. What! Shall a living man complain, a man for the punishment of his sins? The reasons here urged are very cogent.
1.We are men; let us herein show ourselves men. Shall a man complain? And again, a man! We are men, and not brutes, reasonable creatures, who should act with reason, who should look upward and look forward, and both ways may fetch considerations enough to silence our complaints. We are men, and not children that cry for every thing that hurts them. We are men, and not gods, subjects, not lords; we are not our own masters, not our own carvers; we are bound and must obey, must submit. We are men, and not angels, and therefore cannot expect to be free from troubles as they are; we are not inhabitants of that world where there is no sorrow, but this where there is nothing but sorrow. We are men, and not devils, are not in that deplorable, helpless, hopeless, state that they are in, but have something to comfort ourselves with which they have not.
2.We are living men. Through the good hand of our God upon us we are alive yet, though dying daily; and shall a living man complain? No; he has more reason to be thankful for life than to complain of any of the burdens and calamities of life. Our lives are frail and forfeited, and yet we are alive; now the living, the living, they should praise, and not complain (Isa 38:19); while there is life there is hope, and therefore, instead of complaining that things are bad, we should encourage ourselves with the hope that they will be better.
3.We are sinful men, and that which we complain of is the just punishment of our sins; nay, it is far less than our iniquities have deserved. We have little reason to complain of our trouble, for it is our own doing; we may thank ourselves. Our own wickedness corrects us, Pro 19:3. We have no reason to quarrel with God, for he is righteous in it; he is the governor of the world, and it is necessary that he should maintain the honour of his government by chastising the disobedient. Are we suffering for our sins? Then let us not complain; for we have other work to do; instead of repining, we must be repenting; and, as an evidence that God is reconciled to us, we must be endeavouring to reconcile ourselves to his holy will. Are we punished for our sins? It is our wisdom then to submit, and to kiss the rod; for, if we still walk contrary to God, he will punish us yet seven times more; for when he judges he will overcome. But, if we accommodate ourselves to him, though we be chastened of the Lord we shall not be condemned with the world.
III.We must set ourselves to answer God's intention in afflicting us, which is to bring sin to our remembrance, and to bring us home to himself, Lam 3:40. These are the two things which our afflictions should put us upon.
1.A serious consideration of ourselves and a reflection upon our past lives. Let us search and try our ways, search what they have been, and then try whether they have been right and good or no; search as for a malefactor in disguise, that flees and hides himself, and then try whether guilty or not guilty. Let conscience be employed both to search and to try, and let it have leave to deal faithfully, to accomplish a diligent search and to make an impartial trial. Let us try our ways, that by them we may try ourselves, for we are to judge of our state not by our faint wishes, but by our steps, not by one particular step, but by our ways, the ends we aim at, the rules we go by, and the agreeableness of the temper of our minds and the tenour of our lives to those ends and those rules. When we are in affliction it is seasonable to consider our ways (Hag 1:5), that what is amiss may be repented of and amended for the future, and so we may answer the intention of the affliction. We are apt, in times of public calamity, to reflect upon other people's ways, and lay blame upon them; whereas our business is to search and try our own ways. We have work enough to do at home; we must each of us say, "What have I done? What have I contributed to the public flames?" that we may each of us mend one, and then we should all be mended.
2.A sincere conversion to God: "Let us turn again to the Lord, to him who is turned against us and whom we have turned from; to him let us turn by repentance and reformation, as to our owner and ruler. We have been with him, and it has never been well with us since we forsook him; let us therefore now turn again to him." This must accompany the former and be the fruit of it; therefore we must search and try our ways, that we may turn from the evil of them to God. This was the method David took. Psa 119:59, I thought on my ways, and turned my feet unto thy testimonies.
IV.We must offer up ourselves to God, and our best affections and services, in the flames of devotion, Lam 3:41. When we are in affliction,
1.We must look up to God as a God in the heavens, infinitely above us, and who has an incontestable dominion over us; for the heavens do rule, and are therefore not to be quarrelled with, but submitted to.
2.We must pray to him, with a believing expectation to receive mercy from him; for that is implied in our lifting up our hands to him (a gesture commonly used in prayer and sometimes put for it, as Psa 141:2, Let the lifting up of my hands be as the evening sacrifice); it signifies our requesting mercy from him and our readiness to receive that mercy. (3.) Our hearts must go along with our prayers. We must lift up our hearts with our hands, as we must pour out our souls with our words. it is the heart that God looks at in that and every other service; for what will a sacrifice without a heart avail? If inward impressions be not in some measure answerable to outward expressions, we do but mock God and deceive ourselves. Praying is lifting up the soul to God (Psa 25:1) as to our Father in heaven; and the soul that hopes to be with God in heaven for ever will thus, by frequent acts of devotion, be still learning the way thither and pressing forward in that way.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
One [Elijah] whose “heart” was habitually found “lifted up” rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature while spiritual faith supplied strength (to his body), both saw with his eyes God’s glory, and heard with his ears God’s voice and understood with his heart God’s law, while he taught him even then (by experience) that humankind lives not on bread alone but on every word of God; in that the people, though fatter than he, could not constantly contemplate even Moses, fed as he had been on God, or his leanness, sated as it had been with God’s glory! Deservedly, therefore, even while in the flesh, did the Lord show himself to him, the colleague of his own fasts, no less than to Elijah. For Elijah had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: “The Lord lives,” he said, “before whom I am standing in his sight, if there shall be dew in these years and rain shower.” Subsequently, fleeing from threatening Jezebel, after one single meal of food and drink, which he had found on being awakened by an angel, he too, in a space of forty days and nights, his belly empty, his mouth dry, arrived at Mount Horeb; where, when he had made a cave his inn, with how familiar a meeting with God was he received! “What are you doing here, Elijah?” Much more friendly was this voice than, “Adam, where are you?” For the latter voice was uttering a threat to a fed man, the former soothing a fasting one. Such is the prerogative of circumscribed food, that it makes God tent fellow with a man—peer, in truth, with peer! For if the eternal God will not hunger, as he testifies through Isaiah, this will be the time for a person to be made equal with God, when he lives without food.
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Summary
Lamentations 3:41 serves as a profound and urgent call to the suffering people of Judah, amidst their national devastation and divine judgment, to engage in sincere and holistic prayer. It is an exhortation to turn their entire being—their innermost thoughts and intentions ("heart") alongside their outward actions of supplication ("hands")—towards the sovereign God who dwells "in the heavens." This verse encapsulates a desperate yet hopeful plea for genuine spiritual engagement, repentance, and a renewed devotion, acknowledging God's ultimate authority and seeking His mercy from the depths of their affliction. It marks a pivotal shift in the book, moving from lament to a communal act of introspection and intentional turning to the Lord.
Context
Literary Context
Lamentations 3:41 is strategically placed within the theological core of the Book of Lamentations, specifically in its central and longest chapter, which is an alphabetic acrostic poem of 66 verses. While the preceding chapters and the initial verses of chapter 3 are saturated with expressions of profound sorrow, national devastation, and the consequences of sin, a significant and transformative shift occurs around Lamentations 3:21. Here, the author, traditionally Jeremiah, pivots from the depths of despair to a profound declaration of hope rooted in God's unfailing mercies and enduring faithfulness, as beautifully articulated in Lamentations 3:22-23. Verse 41 follows a series of verses that call for deep introspection, self-examination, and a decisive return to the Lord, indicating a communal resolve to confess sins and earnestly seek divine intervention. It represents a collective invitation for the community to align their internal disposition with their external actions in a posture of earnest prayer and repentance.
Historical & Cultural Context
The Book of Lamentations was composed in the immediate aftermath of the catastrophic destruction of Jerusalem and its sacred Temple by the Babylonian Empire in 586 BC, and the subsequent exile of the Judean people. This period represented the nadir of Israel's national and religious identity, a complete collapse of their cherished institutions and way of life. Culturally, the act of lifting hands in prayer was a common and ancient gesture throughout the ancient Near East, signifying supplication, adoration, surrender, or a solemn oath, as evidenced in various Old Testament passages. However, the historical context of divine judgment underscored that merely performing the ritual was insufficient; genuine repentance and a transformed heart were paramount. The phrase "unto God in the heavens" would have resonated deeply with the exiles, emphasizing God's transcendence, His dwelling place above the earthly realm, and His supreme sovereignty, contrasting sharply with their earthly desolation and the destruction of His earthly temple. It was a powerful recognition that despite their brokenness and the apparent absence of His earthly sanctuary, God remained sovereign and accessible from His heavenly throne.
Key Themes
This verse contributes significantly to several foundational themes woven throughout Lamentations and broader biblical theology. Firstly, it powerfully highlights the theme of Authentic Prayer and Repentance. The imperative to "lift up our heart with our hands" underscores that true devotion is not merely an outward ritualistic performance but must be accompanied by a profound, sincere, and inner commitment of the heart. In Hebrew thought, the "heart" encompasses the entire inner being—intellect, will, and emotion—making this a call for holistic transformation. This echoes the consistent prophetic call for internal transformation over external performance, as seen in passages like Joel 2:13 and Isaiah 1:15-17. Secondly, it reinforces God's Transcendence and Sovereignty. Addressing "God in the heavens" acknowledges His supreme position, His majesty, and His ability to hear and respond from His throne above, even when His people are at their lowest point. This serves as a powerful reminder that despite earthly suffering and apparent abandonment, God remains in control and is ultimately the source of hope and deliverance, a truth found throughout the Psalms, such as Psalm 115:3. Finally, it speaks to the theme of Collective Confession and Return. The plural "Let us" indicates a communal act of turning back to God, suggesting that national restoration begins with a unified, heartfelt acknowledgment of sin and a desperate plea for divine mercy and intervention, reflecting a desire to align the entire community's will with God's righteous standards.
Exposition and Analysis
Key Word Analysis
This primitive root means "to lift" in a great variety of applications, both literal and figurative, absolute and relative. In this context, it conveys the deliberate and intentional act of raising or turning something towards God. It signifies an active elevation of the "heart" and "hands," implying a conscious and earnest posture of seeking, not a passive resignation. It suggests a purposeful direction of one's entire being in supplication and devotion.
In ancient Hebrew thought, the "heart" is far more than just the seat of emotion; it represents the entire inner being—the intellect, will, emotions, and moral consciousness. It is considered the core of a person's being, the source of one's thoughts, intentions, decisions, and character. Therefore, "lifting the heart" implies bringing one's innermost thoughts, desires, intentions, and moral state into alignment with God, signifying genuine repentance, sincere devotion, and a profound inner transformation.
This term refers specifically to the hollow hand or palm, and by extension, can figuratively represent power or action. Lifting the hands was a common and ancient posture of prayer, supplication, surrender, or blessing in the ancient Near East. When coupled with the "heart," it symbolizes that outward actions of worship or prayer must be accompanied by an inward sincerity and commitment. It represents the physical manifestation and expression of the inner devotion, demonstrating a complete offering of self.
Verse Breakdown
"Let us lift up"
This opening phrase functions as a communal exhortation, a direct call to action addressed to the collective "us," representing the suffering people of Judah. It implies a deliberate, unified, and intentional effort to direct their focus and entire being towards God. The verb "lift up" (נָשָׂא, nâsâʼ) signifies an active, purposeful raising, indicating a conscious decision to turn from despair and self-pity to a posture of seeking God.
"our heart"
This refers to the innermost being of the individual and the collective—the seat of intellect, will, emotion, and moral consciousness. Lifting the heart means bringing one's deepest thoughts, intentions, desires, and moral state into God's presence, signifying genuine sincerity, profound repentance, and a turning away from sin. It emphasizes that true prayer is not superficial but originates from the core of one's being, reflecting an authentic inner disposition.
"with our hands"
This refers to the physical act of raising hands, a common and ancient posture of prayer, supplication, or surrender in ancient Israelite worship. The preposition "with" (אֶל, ʾel, here implying "together with" or "towards") indicates that the outward physical action must be inextricably conjoined with the inward spiritual disposition. It highlights the essential integration of body and spirit in worship and repentance, ensuring that external ritual is not devoid of internal sincerity.
"unto God in the heavens"
This specifies both the divine object and the transcendent location of their devotion. "God" (אֵל, ʾêl) refers to the Almighty, the mighty one, the supreme deity. "In the heavens" (שָׁמַיִם, shâmayim) acknowledges His transcendence, His dwelling place above the earthly realm, and His supreme sovereignty over all creation. It is an appeal to a God who is not limited by earthly destruction or human suffering, but who reigns from on high, is capable of hearing, and remains the ultimate source of hope and deliverance.
Literary Devices
Lamentations 3:41 employs several powerful literary devices to convey its profound message of holistic devotion. Symbolism is prominently featured, with "heart" symbolizing the inner spiritual, intellectual, and moral core of a person, and "hands" symbolizing outward action, prayer, and devotion. The deliberate coupling of these two symbols emphasizes the indispensable necessity of internal sincerity accompanying external ritual, creating a powerful image of integrated worship. The phrase "God in the heavens" utilizes Merism, a rhetorical device where two contrasting or complementary parts ("God" and "heavens") are used to represent a complete whole, in this case, the entirety of God's transcendent, sovereign, and all-encompassing nature. Furthermore, the verse functions as a direct Call to Action, explicitly exhorting the community ("Let us") to engage in a specific, intentional act of worship and repentance. The use of the plural pronoun "us" also fosters a strong sense of Communal Solidarity, inviting the entire suffering nation to unite in this vital act of turning to God, highlighting the collective responsibility and potential for corporate restoration.
Theological and Thematic Connections
Lamentations 3:41 articulates a fundamental theological truth: God desires not merely outward religious observance but a profound, heartfelt connection from His people. In a context of national calamity and divine judgment, this verse calls for a radical return to the essence of faith—a sincere turning of one's entire being towards the sovereign Lord. It teaches that true repentance and worship involve both the inner disposition ("heart") and the outward expression ("hands"), signifying a holistic and integrated devotion. This approach acknowledges God's transcendence ("in the heavens") while affirming His accessibility to those who seek Him genuinely. It serves as a timeless reminder that even in the deepest valleys of despair, the path to hope and restoration lies in humble, authentic communion with the God who hears and responds from His heavenly throne.
Reflection and Application
Lamentations 3:41 offers a timeless and vital challenge to believers today regarding the authentic nature of our prayer and worship. It urges us to move beyond mere ritualistic performance or superficial displays of piety, demanding instead a profound and authentic engagement of our entire being with God. In an age often characterized by external performance and fleeting commitments, this verse calls us to deeply examine the sincerity of our hearts when we approach the divine. Whether facing personal trials, communal crises, or simply engaging in daily devotion, the call to "lift up our heart with our hands" compels us to ensure that our inner disposition—our thoughts, intentions, and desires—aligns seamlessly with our outward actions of worship, service, and obedience. It encourages a humble, honest, and wholehearted turning to the sovereign "God in the heavens," trusting that He hears and responds to those who seek Him with genuine desire for His presence, intervention, and transformative power. This holistic approach fosters deeper faith, resilience, and a more intimate and integrity-filled relationship with our Creator.
Questions for Reflection
FAQ
What is the significance of lifting both the "heart" and "hands" in this verse?
The combination of "heart" and "hands" is profoundly significant, emphasizing the holistic and integrated nature of true worship and genuine repentance. The "heart" (Hebrew: lêbâb) represents the inner being—the seat of intellect, will, emotions, and moral consciousness. It signifies sincerity, genuine intent, and internal commitment. The "hands" (Hebrew: kaph) symbolize outward action, physical posture (often raised in prayer or supplication), and the work of one's life. By joining them, the verse teaches that God desires both internal truth and external expression. It's a powerful call for integrity in worship: outward acts of devotion must flow from a sincere, repentant, and fully engaged inner spirit. This prevents hypocrisy and ensures that worship is not merely a performance but a genuine communion with God, a principle echoed throughout Scripture, such as in Matthew 15:8 and Isaiah 29:13.
Christ-Centered Fulfillment
Lamentations 3:41, a poignant call for Israel to lift heart and hands to God in the heavens, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While Old Testament saints sought to approach a transcendent God through ritual and inner sincerity, Christ Himself is the perfect embodiment of this holistic devotion and the very means by which we can truly "lift up our heart with our hands unto God." Jesus perfectly modeled a life of complete surrender and obedience, His heart always aligned with the Father's will, even unto death on the cross (Philippians 2:8). He is the ultimate High Priest who, having ascended to the heavens, perpetually intercedes for us, presenting our prayers and our very lives to God (Hebrews 7:25). Through His perfect sacrifice, the formidable barrier between sinful humanity and the holy "God in the heavens" was irrevocably removed, granting believers direct and confident access to the Father by His Spirit (Ephesians 2:18). Thus, our ability to genuinely lift our hearts and hands in sincere worship and repentance is not merely a human endeavor but is supernaturally empowered by the Holy Spirit, who enables us to cry out "Abba, Father" (Romans 8:15). In Christ, the aspirational call of Lamentations 3:41 is transformed into a Spirit-empowered reality for every believer, allowing us to approach God with confidence, integrity, and true devotion.