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Commentary on Lamentations 3 verses 42–54
It is easier to chide ourselves for complaining than to chide ourselves out of it. The prophet had owned that a living man should not complain, as if he checked himself for his complaints in the former part of the chapter; and yet here the clouds return after the rain and the wound bleeds afresh; for great pains must be taken with a troubled spirit to bring it into temper.
I. They confess the righteousness of God in afflicting them (Lam 3:42): We have transgressed and have rebelled. Note, It becomes us, when we are in trouble, to justify God, by owning our sins, and laying the load upon ourselves for them. Call sin a transgression, call it a rebellion, and you do not miscall it. This is the result of their searching and trying their ways; the more they enquired into them the worse they found them. Yet,
II. They complain of the afflictions they are under, not without some reflections upon God, which we are not to imitate, but, under the sharpest trials, must always think and speak highly and kindly of him.
1.They complain of his frowns and the tokens of his displeasure against them. Their sins were repented of, and yet (Lam 3:42), Thou hast not pardoned. They had not the assurance and comfort of the pardon; the judgments brought upon them for their sins were not removed, and therefore they thought they could not say the sin was pardoned, which was a mistake, but a common mistake with the people of God when their souls are cast down and disquieted within them. Their case was really pitiable, yet they complain, Thou hast not pitied, Lam 3:43. Their enemies persecuted and slew them, but that was not the worst of it; they were but the instruments in God's hand: "Thou hast persecuted us, and thou hast slain us, though we expected thou wouldst protect and deliver us." They complain that there was a wall of partition between them and God, and, (1.) This hindered God's favours from coming down upon them. The reflected beams of God's kindness to them used to be the beauty of Israel; but now "thou hast covered us with anger, so that our glory is concealed and gone; now God is angry with us, and we do not appear that illustrious people that we have formerly been thought to be." Or, "Thou hast covered us up as men that are buried are covered up and forgotten." (2.) It hindered their prayers from coming up unto God (Lam 3:44): "Thou hast covered thyself with a cloud," not like that bright cloud in which he took possession of the temple, which enabled the worshippers to draw near to him, but like that in which he came down upon Mount Sinai, which obliged the people to stand at a distance. "This cloud is so thick that our prayers seem as if they were lost in it; they cannot pass through; we cannot obtain an audience." Note, The prolonging of troubles is sometimes a temptation, even to praying people, to question whether God be what they have always believed him to be, a prayer-hearing God.
2.They complain of the contempt of their neighbours and the reproach and ignominy they were under (Lam 3:45): "Thou hast made us as the off-scouring, or scrapings, of the first floor, which are thrown to the dunghill." This St. Paul refers to in his account of the sufferings of the apostles. Co1 4:13, We are made as the filth of the world and are the off-scouring of all things. "We are the refuse, or dross, in the midst of the people, trodden upon by every body, and looked upon as the vilest of the nations, and good for nothing but to be cast out as salt which has lost its savour. Our enemies have opened their mouths against us (Lam 3:46), have gaped upon us as roaring lions, to swallow us up, or made mouths at us, or have taken liberty to say what they please of us." These complaints we had before, Lam 2:15, Lam 2:16. Note, It is common for base and ill-natured men to run upon, and run down, those that have fallen into the depths of distress from the height of honour. But this they brought upon themselves by sin. If they had not made themselves vile, their enemies could not have made them so: but therefore men call them reprobate silver, because the Lord has rejected them for rejecting him.
3.They complain of the lamentable destruction that their enemies made of them (Lam 3:47): Fear and a snare have come upon us; the enemies have not only terrified us with those alarms, but prevailed against us by their stratagems, and surprised us with the ambushes they laid for us; and then follows nothing but desolation and destruction, the destruction of the daughter of my people (Lam 3:48), of all the daughters of my city, Lam 3:51. The enemies, having taken some of them like a bird in a snare, chased others as a harmless bird is chased by a bird of prey (Lam 3:52): My enemies chased me sorely like a bird which is beaten from bush to bush, as Saul hunted David like a partridge. Thus restless was the enmity of their persecutors, and yet causeless. They have done it without cause, without any provocation given them. Though God was righteous, they were unrighteous. David often complains of those that hated him without cause; and such are the enemies of Christ and his church, Joh 15:25. Their enemies chased them till they had quite prevailed over them (Lam 3:53): They have cut off my life in the dungeon. They have shut up their captives in close and dark prisons, where they are as it were cut off from the land of the living (as Lam 3:6), or the state and kingdom are sunk and ruined, the life and being of them are gone, and they are as it were thrown into the dungeon or grave and a stone cast upon them, such as used to be rolled to the door of the sepulchres. They look upon the Jewish nation as dead and buried, and imagine that there is not possibility of its resurrection. Thus Ezekiel saw it, in vision, a valley full of dead and dry bones. Their destruction is compared not only to the burying of a dead man, but to the sinking of a living man into the water, who cannot long be a living man there, Lam 3:54. Waters of affliction flowed over my head. The deluge prevailed and quite overwhelmed them. The Chaldean forces broke in upon them as the breaking forth of waters, which rose so high as to flow over their heads; they could not wade, they could not swim, and therefore must unavoidably sink. Note, The distresses of God's people sometimes prevail to such a degree that they cannot find any footing for their faith, nor keep their head above water, with any comfortable expectation.
4.They complain of their own excessive grief and fear upon this account. (1.) The afflicted church is drowned in tears, and the prophet for her (Lam 3:48, Lam 3:49): My eye runs down with rivers of water, so abundant was their weeping; it trickles down and ceases not, so constant was their weeping, without any intermission, there being no relaxation of their miseries. The distemper was in continual extremity, and they had no better day. It is added (Lam 3:51), "My eye affects my heart. My seeing eye affects my heart. The more I look upon the desolation of the city and country the more I am grieved. Which way soever I cast my eye, I see that which renews my sorrow, even because of all the daughters of my city," all the neighbouring towns, which were as daughters to Jerusalem the mother-city. Or, My weeping eye affects my heart; the venting of the grief, instead of easing it, did but increase and exasperate it. Or, My eye melts my soul; I have quite wept away my spirits; not only my eye is consumed with grief, but my soul and my life are spent with it, Psa 31:9, Psa 31:10. Great and long grief exhausts the spirits, and brings not only many a gray head, but many a green head too, to the grave. I weep, ways the prophet, more than all the daughters of my city (so the margin reads it); he outdid even those of the tender sex in the expressions of grief. And it is no diminution to any to be much in tears for the sins of sinners and the sufferings of saints; our Lord Jesus was so; for, when he came near, he beheld this same city and wept over it, which the daughters of Jerusalem did not. (2.) She is overwhelmed with fears, not only grieves for what is, but fears worse, and gives up all for gone (Lam 3:54): "Then I said, I am cut off, ruined, and see no hope of recovery; I am as one dead." Note, Those that are cast down are commonly tempted to think themselves cast off, Psa 31:22; Jon 2:4.
5.In the midst of these sad complaints here is one word of comfort, by which it appears that their case was not altogether so bas as they made it, Lam 3:50. We continue thus weeping till the Lord look down and behold from heaven. This intimates, (1.) That they were satisfied that God's gracious regard to them in their miseries would be an effectual redress of all their grievances. "If God, who now covers himself with a cloud, as if he took no notice of our troubles (Job 22:13), would but shine forth, all would be well; if he look upon us, we shall be saved," Psa 80:19; Dan 9:17. Bad as the case is, one favourable look from heaven will set all to rights. (2.) That they had hopes that he would at length look graciously upon them and relieve them; nay, they take it for granted that he will: "Though he contend long, he will not contend for ever, thou we deserve that he should." (3.) That while they continued weeping they continued waiting, and neither did nor would expect relief and succour from any hand but his; nothing shall comfort them but his gracious returns, nor shall any thing wipe tears from their eyes till he look down. Their eyes, which now run down with water, shall still wait upon the Lord their God until he have mercy upon them, Psa 123:2.
Faith being restored, one now turns to divine mercy. Two further ideas are added to this idea. First, a preparation for prayer is considered, second, the prayer itself. As said: "We have transgressed and rebelled, and thou hast not forgiven" (Verse 42).
On preparation for prayer, a place is afforded through change of life. As remarked: "Let us test and examine our ways, and return to the Lord." That is, by searching out our past sins. Again : "Let us test and examine our ways." Namely, as to the Lord God, in a desire of our heart seeking divine aid. Then, accepting such one can return to the Lord God by doing good deeds. Since, Jeremiah claims: "know and see that it is evil and bitter for you to forsake the Lord your God" (Jer: 2:19).
Second, a place for prayer is prepared through devotion. As said: "Let us lift up our hearts and hands to God in heaven." For, Paul the Apostle beseeches: "I desire then that in every place the men should pray, lifting holy hands without anger or quarreling" (I Tim: 2:8).
Verse 42 then states: "We have transgressed and rebelled, and hast not forgiven." Here prayer begins, first accenting benevolence, second, the fault. Later Verse 59 thus says: "Thou hast seen the wrong done to me, O Lord; judge thou my cause."
Third, a place for prayer is prepared, by seeking vindication. For Verse 64 later states: "Thou wilt requite them, O Lord, according to the work of their hands."
As to an accent on benevolence three futher ideas are proposed. First, benevolence is accented thru their own person, and conquered people; second, as to enemies. For, Verse 46 says: "All our enemies rail against us."
Third, is the person of the judge. As Verse 55 states: "I called on thy name, O Lord, from the depths of the pit."
Here Verses 40-42 take into account a benevolence of their own person and people, setting forth their harassments. First, afflictions of people are considered, second compassion. Verse 49 thus says: "My eyes will flow without ceasing, without respite."
Regarding afflictions of people are two further ideas. First, is conferred their fault, lest following punishment, a discretion of a judge is directed. For, Verse 42 claims: "we have transgressed and rebelled, and thou has't not forgiven." Namely, by sinning against our neighbor. Also: "and rebelled": by sinning against God.
And then: "and thou hast not forgiven". Since, you, Lord God, are inflexible towards our prayers. Thus, Jeremiah says: "As for you, do not pray for this people, or lift up cry or prayer for them, and do not intercede with me, for I do not hear you" (Jer: 7:16). Also, the apostle John points out: "We know that God does not listen to sinners, but if anyone is a worshiper of God, and does his will, God will listen to him" (Jo 9:31).
Second, regarding the people's afflictions, their sins are exposed.
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SUMMARY
Lamentations 3:42 presents a profound and somber confession from the exiled people of Judah, acknowledging their deliberate and widespread transgression and rebellion against God. This verse serves as a stark admission of national culpability, recognizing that their persistent disobedience was the direct cause of the divine judgment they experienced, which, in that moment of severe calamity, had not been averted or pardoned. It encapsulates the painful reality of consequences for unrepentant sin, even within a book that elsewhere extols God's enduring mercies and faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 3:42 effectively employs several literary devices to convey its profound message. The most prominent is Confession, as the verse directly articulates the nation's acknowledgment of its wrongdoing. This is amplified by the use of Corporate Voice, shifting from an individual lament to a collective "we," thereby implicating the entire community in the confessed sin. The pairing of "transgressed" and "rebelled" creates a powerful Synonymous Parallelism or Intensification, where two closely related verbs are used to reinforce and deepen the meaning of deliberate and defiant sin, leaving no room for ambiguity regarding their culpability. Furthermore, the verse presents a stark Antithesis or Contrast with the preceding verses (Lamentations 3:22-23), which speak of God's steadfast love and mercies. This immediate juxtaposition highlights the severity of the nation's sin, which was so profound that even God's boundless mercy, in this specific historical moment, had not resulted in the withholding of deserved judgment. The direct address, "thou hast not pardoned," also serves as a form of Apostrophe, speaking directly to God in a tone of lament and acknowledging His just action.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:42 is a profound theological statement on the nature of sin, divine justice, and the inevitable consequences of rebellion against God. It affirms that sin is not merely a mistake, but a deliberate act of breaking covenant and defying divine authority, carrying severe repercussions. While the book of Lamentations elsewhere celebrates God's unfailing love and compassion, this verse serves as a crucial reminder that God's mercy does not negate His justice. There are times when persistent, unrepentant sin leads to a season of judgment, where the natural and divinely ordained consequences are allowed to run their course. This does not imply God is unmerciful, but that His holiness demands a response to human rebellion, and that true restoration often begins with a painful, honest acknowledgment of sin and its deserved consequences. The "unpardoned" state here is not a statement of eternal damnation, but a description of the immediate, historical reality of judgment for national apostasy.
REFLECTION AND APPLICATION
Lamentations 3:42 offers a timeless and sobering lesson for individuals and communities alike. It compels us to confront the reality of our own sin, not as mere imperfections, but as potential acts of transgression and rebellion against a holy God. True spiritual health begins with a humble and honest confession of wrongdoing, recognizing our active participation in any brokenness or suffering, whether personal or corporate. This verse challenges us to move beyond superficial apologies to a deep acknowledgment of how our choices and attitudes may have defied God's will. While God's mercy is boundless and His forgiveness readily available for those who repent, this passage also serves as a stark reminder that persistent, defiant rebellion can lead to severe and painful consequences. It calls us to soberly consider the trajectory of our lives and communities, urging us to seek God's grace and forgiveness before the full weight of unaddressed sin manifests in painful outcomes. It underscores the necessity of genuine repentance and turning back to God, recognizing that His justice is as real and necessary as His mercy.
Questions for Reflection
FAQ
Does Lamentations 3:42 mean God never pardons sin?
Answer: No, Lamentations 3:42 does not mean God never pardons sin. The phrase "thou hast not pardoned" refers to a specific historical context—the immediate, devastating judgment experienced by Judah due to their prolonged and unrepentant rebellion. It signifies that at that moment, the consequences of their actions were fully realized, and God's judgment was not withheld. The very same chapter, just verses earlier, proclaims God's great faithfulness and mercies, which "are new every morning" (Lamentations 3:22-23). This tension highlights that while God is always merciful, His justice also requires a response to persistent sin. The Bible is replete with examples of God's forgiveness for those who genuinely repent and turn to Him (Psalm 103:3), but it also warns of the consequences of unrepentant rebellion (Romans 2:5).
What is the significance of the "we" in this verse?
Answer: The "we" in Lamentations 3:42 is highly significant because it represents a corporate confession of sin. While the preceding verses of Lamentations 3 often use the singular "I" to express individual suffering and lament, the shift to "we" indicates that the prophet (traditionally Jeremiah) is identifying with the collective guilt of the entire nation of Judah. This acknowledges that the destruction of Jerusalem and the subsequent exile were not merely random acts of misfortune or the result of individual failings, but the consequence of widespread, systemic, and national rebellion against God's covenant. It underscores the biblical concept that sin can be corporate, affecting an entire community and leading to collective judgment (Daniel 9:5-11). This corporate confession is a vital step towards corporate repentance and potential restoration.
How does this verse relate to God's justice and mercy?
Answer: Lamentations 3:42 serves as a powerful illustration of the tension between God's justice and His mercy. On one hand, the declaration "thou hast not pardoned" highlights God's unwavering justice, demonstrating that He will not overlook or indefinitely defer the consequences of persistent and deliberate sin. His holiness demands a response to rebellion, and in this case, it resulted in the severe judgment of exile. On the other hand, this verse is couched within a chapter that profoundly extols God's mercy and faithfulness (Lamentations 3:22-23). This juxtaposition implies that while God's mercy is infinite, it is not unconditional in its immediate application to avert consequences for unrepentant sin. Rather, His justice functions to bring about a reckoning, which, paradoxically, can serve as a catalyst for repentance and a deeper appreciation of His ultimate mercy and faithfulness, which remain steadfast even in judgment.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:42, with its stark confession of unpardoned transgression and rebellion, finds its ultimate and glorious fulfillment in Jesus Christ. The "we" who have transgressed and rebelled represents all humanity, for "all have sinned and fall short of the glory of God" (Romans 3:23). The Old Testament repeatedly demonstrates that human efforts, sacrifices, and even sincere lamentations could not fully or permanently atone for the deep-seated rebellion of the human heart. The problem of unpardoned sin, as articulated in Lamentations, points to humanity's desperate need for a divine solution. This solution is found in Christ, who perfectly fulfilled the law and bore the full weight of humanity's transgressions and rebellion on the cross. He became the ultimate "Lamb of God, who takes away the sin of the world!" (John 1:29). Through His sacrificial death and resurrection, Jesus secured the pardon that humanity could not achieve on its own. He absorbed the divine judgment for sin, allowing God to be both "just and the justifier of the one who has faith in Jesus" (Romans 3:26). Therefore, for those who believe in Him, the cry "thou hast not pardoned" is transformed into the joyous declaration of "there is therefore now no condemnation for those who are in Christ Jesus" (Romans 8:1). In Christ, the ultimate pardon for all who turn to Him is secured, offering not just the removal of guilt but also reconciliation and new life (2 Corinthians 5:17-21).