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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.
Benevolence on the enemy's part, excitement against indications of evil inflicted by the enemy, are here viewed. First is noticed the preparation for capturing, second, the captivity itself. Thus, Verse 52 states: "I have been hunted like a bird by those who were my enemies without cause."
To the idea, preparation for capturing, three more references are made. First is the enemies' preparation: "All our enemies rail against us". (Verse 46). That is, as if to devour us. So Psalm 22 (21):l3 says: "They open wide their mouths at me, like a ravening and roaring lion."
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SUMMARY
Lamentations 3:46 vividly portrays the profound humiliation and relentless verbal assault endured by the people of Judah in the aftermath of Jerusalem's destruction. It captures the unrestrained mockery and scorn of their enemies, symbolizing not only military defeat but also a deep psychological and spiritual torment. This verse underscores the complete vulnerability of the defeated nation, subjected to public derision without recourse, highlighting the pervasive nature of their suffering beyond mere physical devastation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 3:46 employs several powerful literary devices to convey the depth of suffering. Metonymy is prominent, where "mouths" stands in for the words, taunts, and accusations themselves, effectively representing the verbal assault. The image of "opened mouths" creates vivid Imagery, evoking a sense of predatory aggression, like a beast gaping to devour, or a crowd jeering relentlessly. This visual paints a picture of unrestrained hostility and the complete vulnerability of the victims. Furthermore, the phrase "All our enemies" uses Hyperbole to emphasize the overwhelming and pervasive nature of the opposition, suggesting that the entire world seemed to be against them. The verse also implicitly uses Symbolism, where the "opened mouths" symbolize the psychological warfare waged by the victors, adding profound emotional and spiritual pain to the physical devastation of conquest.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse resonates deeply with the biblical theme of the suffering of the righteous and the people of God at the hands of their adversaries. It highlights that persecution is not always physical; verbal abuse, mockery, and slander are potent weapons that inflict deep wounds, impacting one's dignity, spirit, and sense of worth. The lamenter's cry reflects a common experience throughout Scripture where God's faithful are subjected to the scorn of the ungodly, often feeling abandoned or unheard by God. Yet, the broader theological context of Lamentations, particularly the pivot in Lamentations 3:22-23, reminds us that even in the face of overwhelming opposition and humiliation, God's steadfast love and mercies do not cease. This suffering, while agonizing, is often part of a divine process of discipline or purification, ultimately leading to a deeper reliance on God and His eventual vindication. The "opened mouths" of enemies serve as a stark reminder of the world's hostility towards those who belong to God, a hostility that the Lord Himself experienced.
REFLECTION AND APPLICATION
Lamentations 3:46 offers a poignant mirror for contemporary believers facing various forms of opposition. In a world where public discourse is often characterized by vitriol, slander, and "cancel culture," the experience of being subjected to "opened mouths" is deeply relatable. This verse invites us to acknowledge the profound pain and spiritual toll of verbal assaults, whether from personal adversaries, societal critics, or those hostile to faith. It encourages empathy for those who are marginalized, ridiculed, or slandered for their convictions, reminding us that words can inflict wounds as deep as physical blows. Furthermore, it challenges us to cultivate resilience and to remember that our ultimate vindication comes not from silencing our accusers, but from God's righteous judgment and steadfast love. It also serves as a sobering reminder of the power of our own tongues, urging us to use our words to build up, encourage, and speak truth in love, rather than to tear down or mock, reflecting the character of Christ.
Questions for Reflection
FAQ
Why is verbal abuse highlighted as a significant form of suffering in this verse?
Answer: Verbal abuse, particularly mockery and slander, is highlighted because it inflicts deep psychological and spiritual wounds that go beyond physical harm. In ancient cultures, public shaming and ridicule were powerful tools of subjugation, stripping individuals and nations of their dignity and honor. For the people of Judah, the "opened mouths" of their enemies symbolized not only their military defeat but also the perceived abandonment by their God and the utter collapse of their national identity. It was a profound form of humiliation that added insult to the injury of physical destruction, emphasizing their complete vulnerability and the depth of their despair, as seen throughout the Book of Lamentations.
How does this verse relate to God's justice or intervention?
Answer: While Lamentations 3:46 focuses on the immediate suffering and the enemies' triumph, the broader context of Lamentations, especially the hopeful pivot in Lamentations 3:22-23, points towards God's ultimate justice and intervention. The lamenter's cry is a plea to God, an appeal for Him to see their suffering and act. Theologically, God is understood to be sovereign even over the actions of hostile nations, using them as instruments of discipline, but ultimately holding them accountable for their malice. This verse implicitly sets the stage for a divine response, where God will eventually "plead their cause" and bring judgment upon those who revile His people, as promised in passages like Romans 12:19.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:46 finds its ultimate and most profound fulfillment in the person of Jesus Christ, the true Suffering Servant. Just as the people of Judah endured the "opened mouths" of their enemies, Jesus, in His passion, was subjected to an unparalleled torrent of verbal abuse, mockery, and slander. From the religious leaders who scoffed at Him (e.g., Matthew 27:41) to the soldiers who ridiculed Him (e.g., Mark 15:29-32), and even the criminals crucified alongside Him (e.g., Luke 23:39), "all His enemies" opened their mouths against Him. He was mocked for His claims to be the Son of God, challenged to save Himself, and reviled in His deepest agony. Yet, unlike Judah, who cried out in despair, Jesus often remained silent in the face of His accusers, fulfilling prophecies of the Suffering Servant who "opened not his mouth" (e.g., Isaiah 53:7). His endurance of this verbal assault, alongside His physical suffering, was part of His atoning work, absorbing the full weight of human sin and the world's hostility. His ultimate triumph over death transformed the shame of the cross into glory, demonstrating that God's ultimate vindication comes not through human might, but through the sacrificial love of the Lamb of God, who silenced the accusations of sin and death forever.