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Commentary on Lamentations 3 verses 55–66
We may observe throughout this chapter a struggle in the prophet's breast between sense and faith, fear and hope; he complains and then comforts himself, yet drops his comforts and returns again to his complaints, as Psa 42:1-11. But, as there, so here, faith gets the last word and comes off a conqueror; for in these verses he concludes with some comfort. And here are two things with which he comforts himself: -
I. His experience of God's goodness even in his affliction. This may refer to the prophet's personal experience, with which he encourages himself in reference to the public troubles. He that has seasonably succoured particular saints will not fail the church in general. Or it may include the remnant of good people that were among the Jews, who had found that it was not in vain to wait upon God. In three things the prophet and his pious friends had found God good to them: - 1. He had heard their prayers; though they had been ready to fear that the cloud of wrath was such as their prayers could not pass through (Lam 3:44), yet upon second thoughts, or at least upon further trial, they find it otherwise, and that God had not said unto them, Seek you me in vain. When they were in the low dungeon, as free among the dead, they called upon God's name (Lam 3:55); their weeping did not hinder praying. Note, Though we are cast into ever so low a dungeon, we may thence find a way of access to God in the highest heavens. Out of the depths have I cried unto thee (Psa 130:1), as Jonah out of the whale's belly. And could God hear them out of the low dungeon, and would he? Yes, he did: Thou hast heard my voice; and some read the following words as carrying on the same thankful acknowledgment: Thou didst not hide thy ear at my breathing, at my cry; and the original will bear that reading. We read it as a petition for further audience: Hide not thy ear. God's having heard our voice when we cried to him, even out of the low dungeon, is an encouragement for us to hope that he will not at any time hide his ear. Observe how he calls prayer his breathing; for in prayer we breathe towards God, we breathe after him. Though we be but weak in prayer, cannot cry aloud, but only breathe in groanings that cannot be uttered, yet we shall not be neglected if we be sincere. Prayer is the breath of the new man, sucking in the air of mercy in petitions and returning it in praises; it is both the evidence and the maintenance of the spiritual life. Some read it, at my gasping. "When I lay gasping for life, and ready to expire, and thought i was breathing my last, then thou tookest cognizance of my distressed case." 2. He had silenced their fears and quieted their spirits (Lam 3:57): "Thou drewest near in the day that I called upon thee; thou didst graciously assure me of thy presence with me, and give me to see thee nigh unto me, whereas I had thought thee to be at a distance from me." Note, When we draw nigh to God in a way of duty we may by faith see him drawing nigh to us in a way of mercy. But this was not all: Thou saidst, Fear not. This was the language of God's prophets preaching to them not to fear (Isa 41:10, Isa 41:13, Isa 41:14), of his providence preventing those things which they were afraid of, and of his grace quieting their minds, and making them easy, by the witness of his Spirit with their spirits that they were his people still, though in distress, and therefore ought not to fear. 3. He had already begun to appear for them (Lam 3:58): "O Lord! thou hast pleaded the causes of my soul" (that is, as it follows), "thou hast redeemed my life, hast rescued that out of the hands of those who would have taken it away, hast saved that when it was ready to be swallowed up, hast given me that for a prey." And this is an encouragement to them to hope that he would yet further appear for them: "Thou hast delivered my soul from death, and therefore wilt deliver my feet from falling; thou hast pleaded the causes of my life, and therefore wilt plead my other causes."
II. He comforts himself with an appeal to God's justice, and (in order to the sentence of that) to his omniscience.
1.He appeals to God's knowledge of the matter of fact, how very spiteful and malicious his enemies were (Lam 3:59): "O Lord! thou hast seen my wrong, that I have done no wrong at all, but suffer a great deal." He that knows all things knew, (1.) The malice they had against him: "Thou hast seen all their vengeance, how they desire to do me a mischief, as if it were by way of reprisal for some great injury I had done them." Note, We should consider, to our terror and caution, that God knows all the revengeful thoughts we have in our minds against others, and therefore we should not allow of those thoughts nor harbour them, and that he knows all the revengeful thoughts others have causelessly in their minds against us, and therefore we should not be afraid of them, but leave it to him to protect us from them. (2.) The designs and projects they had laid to do him a mischief: Thou hast seen all their imaginations against me (Lam 3:60), and again, "Thou hast heard all their imaginations against me (Lam 3:61), both the desire and the device they have to ruin me; whether it show itself in word or deed, it is known to thee; nay, though the products of it are not to be seen nor heard, yet their device against me all the day is perceived and understood by him to whom all things are naked and open." Note, The most secret contrivances of the church's enemies are perfectly known to the church's God, from whom they can hide nothing. (3.) The contempt and calumny wherewith they loaded him, all that they spoke slightly of him, and all that they spoke reproachfully: "Thou hast heard their reproach (Lam 3:61), all the bad characters they give me, laying to my charge things that I know not, all the methods they use to make me odious and contemptible, even the lips of those that rose up against me (Lam 3:62), the contumelious language they use whenever they speak of me, and that at their sitting down and rising up, when they lie down at night and get up in the morning, when they sit down to their meat and with their company, and when they rise from both, still I am their music; they make themselves and one another merry with my miseries, as the Philistines made sport with Samson." Jerusalem was the tabret they played upon. Perhaps they had some tune or play, some opera or interlude, that was called the destruction of Jerusalem, which, though in the nature of a tragedy, was very entertaining to those who wished ill to the holy city. Note, God will one day call sinners to account for all the hard speeches which they have spoken against him and his people, Jde 1:15.
2.He appeals to God's judgment upon this fact: "Lord, thou hast seen my wrong; there is no need of any evidence to prove it, nor any prosecutor to enforce and aggravate it; thou seest it in its true colours; and now I leave it with thee. Judge thou my cause, Lam 3:59. Let them be dealt with," (1.) "As they deserve (Lam 3:64): Render to them a recompence according to the work of their hands. Let them be dealt with as they have dealt with us; let thy hand be against them as their hand has been against us. They have created us a great deal of vexation; now, Lord, give them sorrow of heart (Lam 3:65), perplexity of heart" (so some read it); "let them be surrounded with threatening mischiefs on all sides, and not be able to see their way out. Give them despondence of heart" (so others read it); "let them be driven to despair, and give themselves up for gone." God can entangle the head that thinks itself clearest, and sink the heart that thinks itself stoutest. (2.) "Let them be dealt with according to the threatenings: Thy curse unto them; that is, let thy curse come upon them, all the evils that are pronounced in thy word against the enemies of thy people, Lam 3:65. They have loaded us with curses; as they loved cursing, so let it come unto them, thy curse which will make them truly miserable. Theirs is causeless, and therefore fruitless, it shall not come; but thine is just, and shall take effect. Those whom thou cursest are cursed indeed. Let the curse be executed, Lam 3:66. Persecute and destroy them in anger, as they persecute and destroy us in their anger. Destroy them from under the heavens of the Lord; let them have no benefit of the light and influence of the heavens. Destroy them in such a manner that all who see it may say, It is a destruction from the Almighty, who sits in the heavens and laughs at them (Psa 2:4), and may own that the heavens do rule," Dan 4:26. What is said of the idols is here said of their worshippers (who in this also shall be like unto them), They shall perish from under these heavens, Jer 10:11. They shall be not only excluded from the happiness of the invisible heavens, but cut off from the comfort even of these visible ones, which are the heavens of the Lord (Psa 115:16) and which those therefore are unworthy to be taken under the protection of who rebel against him.
The benevolence, on the part of the person, the judge, is displayed here. First is shown his mercy towards miserable people, second, the justice of the judge. Verse 58 thus says: "Thou hast taken up my cause, O Lord, thou hast redeemed my life."
Regarding mercy toward miserable people, three more ideas are set forth. First is a prayer for such miserable persons: "I called on thy name, O Lord, from the depths of the pit." Namely, like one existing with difficulties.
And: "from the depths of the pit". Just like the greatest tribulation in Egypt, as recorded in the Book of Judges. Also, as Sirach (Ecclesiasticus) 51:10 declares: "I appealed to the Lord, the Father of my Lord, not to for- sake me in the days of affliction."
Second, the mercy from prayer is then referred to: "Thou didst hear my plea, 'Do not close thine ear to my cry for help'."
Third, the consolation from the prayer heard is remembered: "Thou didst come near when I called on thee; thou didst say, 'Do not fear'." Namely, confirming me (Jeremiah) by thy divine aid (O Lord God), then, as now. For Job 17:3 declares: "Lay down a pledge for me with thyself; who is there that will give surety for me?"
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SUMMARY
Lamentations 3:58 stands as a powerful declaration of divine intervention and unwavering hope, voiced by the prophet Jeremiah amidst the profound devastation of Jerusalem. It marks a pivotal transition from deep lament to confident trust, affirming God's active role as a righteous advocate who champions the soul's deepest concerns and a powerful redeemer who decisively delivers and restores life from peril. This verse serves as a profound beacon of assurance, highlighting God's intimate involvement in the suffering of His people and His steadfast commitment to their vindication and salvation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 3:58 employs several potent literary devices that amplify its message of divine intervention. The most prominent is Personification, where God is depicted with human-like actions: "pleading the causes" and "redeeming my life." This anthropomorphic language makes God's intervention relatable and immediate, emphasizing His active and personal engagement in human affairs as a divine advocate and rescuer. There is also clear Synonymous Parallelism between the two clauses ("thou hast pleaded the causes of my soul" and "thou hast redeemed my life"). This structural repetition reinforces the central message, showing that God's advocacy directly leads to and is intrinsically linked with His redemptive action. The phrases "causes of my soul" and "my life" can be understood as Metonymy, where "soul" and "life" represent the entirety of Jeremiah's being—his inner self, his circumstances, his very existence—all of which were in dire need of divine intervention. The verse's declarative tone contributes to its power, serving as a profound Confession of Faith and a testament to God's unwavering faithfulness in the face of overwhelming despair.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:58 offers a profound theological statement about the very character of God, portraying Him as both a just judge and a merciful deliverer. This verse resonates deeply with the broader biblical narrative of God's covenant faithfulness and His active, intimate involvement in the lives of His people. It underscores the foundational truth that God is not a distant, passive observer of human suffering but an intimately engaged defender who hears the cries of the oppressed and acts decisively on their behalf. The concepts of divine advocacy and redemption are central to understanding God's relationship with humanity, revealing His unwavering commitment to justice, restoration, and ultimate salvation. This verse provides immense comfort and assurance, reminding believers that in their deepest struggles and moments of injustice, God is their ultimate champion and rescuer, fully capable of vindicating them and restoring their lives.
REFLECTION AND APPLICATION
Lamentations 3:58 provides profound comfort and a powerful framework for navigating the inevitable challenges and injustices of life. In a world often marked by accusation, misunderstanding, and overwhelming circumstances, this verse serves as a potent reminder that we are never left to fight our battles alone. When we feel slandered, falsely accused, or trapped by the crushing weight of despair, we can confidently turn to the Lord, knowing that He is our divine Advocate who intimately understands the deepest "causes of our soul." He sees beyond the superficial, knows the truth of our hearts, and is committed to defending us against both spiritual and earthly adversaries. Furthermore, the declaration "thou hast redeemed my life" speaks to God's unparalleled power to deliver us from any form of bondage—be it the chains of sin, the grip of fear, the allure of addiction, or the crushing weight of grief and trauma. This verse profoundly encourages us to bring our whole selves, with all our burdens, vulnerabilities, and injustices, to God, trusting that His faithfulness is unwavering and His power to redeem is limitless. It calls us to cultivate a deep, abiding hope that transcends our present circumstances, anchoring our faith in the unchanging character of a God who actively pleads for and redeems His beloved children.
Questions for Reflection
FAQ
What does it mean for God to "plead the causes of my soul"?
Answer: To "plead the causes of my soul" means that God acts as a divine advocate or legal counsel on behalf of the individual. Just as a lawyer presents and defends a case in court, God takes up the grievances, injustices, and spiritual struggles of a person's inner being—their "soul" or very essence. This implies that God deeply understands the depths of our suffering, hears our cries, and actively intervenes to defend us against accusations, vindicate our righteousness, and contend with our adversaries, whether they are human, spiritual, or the overwhelming circumstances themselves. It's a powerful image of God's personal and active engagement in our lives, ensuring justice and upholding His covenant with us, much like the role of Christ as our Advocate with the Father.
How does "redeemed my life" relate to other biblical concepts of redemption?
Answer: The phrase "redeemed my life" in Lamentations 3:58 uses the Hebrew word gâʼal, which is intrinsically connected to the concept of the kinsman-redeemer (go'el). In the Old Testament, the go'el was a close relative responsible for restoring a family member's freedom, property, or honor, often by paying a price or intervening decisively. Thus, "redeemed my life" signifies a powerful act of liberation, rescue, or restoration from danger, bondage, or even the threat of death. This concept profoundly foreshadows the ultimate redemption found in the New Testament through Jesus Christ, who, as our ultimate Kinsman-Redeemer, took on human flesh and paid the ultimate price—His own life—to redeem humanity from the bondage of sin, the curse of the law, and the power of death (e.g., Ephesians 1:7 and Colossians 1:13-14). It speaks to God's decisive, costly, and complete intervention to bring about salvation and restoration.
Is this verse only for Jeremiah, or does it apply to all believers?
Answer: While Lamentations 3:58 is Jeremiah's deeply personal testimony of God's specific intervention in his profound suffering, the theological truths it conveys are universal and apply to all believers across generations. Jeremiah's experience serves as an archetype for the experience of God's people throughout history. The God who pleaded Jeremiah's cause and redeemed his life is the same unchanging God who remains faithful, powerful, and intimately involved today. Therefore, believers can draw profound comfort, assurance, and hope from this verse, understanding that God is equally committed to being their advocate and redeemer in their own struggles, injustices, and times of despair. It encourages a personal application of God's unchanging character and redemptive power to individual circumstances, fostering a deep and abiding trust in His active presence and unwavering faithfulness.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:58, with its twin declarations of divine advocacy and redemption, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While Jeremiah experienced God as his immediate advocate and redeemer in a specific historical context, Christ embodies these roles perfectly and eternally for all humanity. Jesus is our supreme Advocate with the Father, as 1 John 2:1 powerfully declares, continually interceding on our behalf and pleading our cause against the relentless accusations of sin and the enemy. He is the Righteous One who presents our case before God, not based on our flawed merit, but solely on the perfect efficacy of His own atoning sacrifice. Furthermore, Christ is the ultimate Kinsman-Redeemer, the one who, by taking on human flesh, became our closest relative, fully qualified to pay the immense price required to "redeem our lives" from the bondage of sin, the curse of the law, and the power of death. His shed blood on the cross serves as the perfect ransom, securing our complete liberation and restoration (as seen in Galatians 3:13 and Hebrews 9:12). Thus, Lamentations 3:58 is not merely a historical account of Jeremiah's deliverance, but a prophetic echo of the greater salvation and perpetual advocacy accomplished by the Lamb of God, who truly takes away the sin of the world and continually pleads for His redeemed.