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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.
Here the judge and his justice is commended: "Thou hast taken up my cause, O Lord, thou hast redeemed my life." That is, during past times. As concurs Psalm 43 (42):l: "Vindicate me, O God, and defend my cause against an ungodly people."
Then Verse 59 continues: "Thou hast seen the wrong done to me, O Lord; judge thou my cause." The benevolence of the divine judge is here accounted for.
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SUMMARY
Lamentations 3:59 is a profound and deeply personal appeal from a suffering individual, likely representing the prophet Jeremiah or the devastated people of Judah, to the sovereign God for divine justice. It articulates an unwavering conviction in God's perfect omniscience—that He has intimately witnessed the injustice and oppression inflicted—and an urgent plea for Him to intervene as the ultimate righteous Judge, to vindicate the wronged and to set their cause aright. This verse encapsulates a desperate yet hopeful turning to God amidst profound hardship and the systemic failure of human justice, affirming trust in His ultimate authority and righteousness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices that amplify its emotional and theological impact. Apostrophe is prominently featured as the speaker directly addresses "O LORD," indicating a personal, intimate, and urgent appeal to God. This direct address underscores the speaker's profound reliance on divine intervention when all other avenues for justice have failed. The verse functions as a direct Plea or Supplication, a common form in biblical laments and psalms, where the suffering individual lays their grievance and petition directly before God. There is also a clear example of Synthetic Parallelism at play: the first clause ("thou hast seen my wrong") establishes the premise—God's comprehensive awareness of the injustice—and the second clause ("judge thou my cause") presents the logical consequence and direct petition—God's judicial action based on that awareness. The two clauses build upon each other, creating a coherent and compelling appeal that moves from divine knowledge to divine action.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:59 articulates a profound theological truth: God is not a distant, unaware deity but an intimately involved, righteous Judge who sees every injustice and hears every cry. This verse grounds the hope of the oppressed in God's immutable character, asserting that His perfect knowledge of wrong inevitably leads to His just intervention. It affirms that even when human systems of justice are corrupted or fail entirely, there remains a divine court where the wronged can confidently present their "cause." This confidence allows the suffering to release the burden of personal retribution and instead trust in the ultimate, unfailing vindication that only God can provide, thereby fostering resilience and hope in the midst of profound despair and systemic injustice.
REFLECTION AND APPLICATION
Lamentations 3:59 offers a timeless and deeply comforting model for those who experience injustice, betrayal, or oppression in their lives. It serves as a powerful reminder that our suffering is never unseen by God, nor is it beyond His capacity to address. In moments when we feel utterly wronged, when human systems of justice fail to provide recourse, or when our voice seems unheard, this verse grants us permission and provides a pathway to bring our deepest grievances directly to the Lord. It encourages us to lay our "cause" before Him, not with a spirit of revenge or bitterness, but with a confident trust in His perfect character as the righteous Judge. This act of entrusting our wrongs to God frees us from the consuming burden of bitterness and the desire for personal retaliation, allowing us to find peace in the assurance that He will ultimately set all things right, in His perfect timing and according to His divine wisdom. It cultivates a posture of patient endurance and unwavering faith, knowing that divine vindication is certain, even if it is not immediate or in the manner we expect.
Questions for Reflection
FAQ
Does "my wrong" refer to the speaker's sin or the injustice done to them?
Answer: In the context of Lamentations 3:59, "my wrong" (Hebrew: ʻavvâthâh, H5792) refers specifically to the injustice, oppression, or perversion of justice inflicted upon the speaker by others, not their own personal sin. The speaker is appealing to God as a victim of wrongdoing, seeking vindication for the harm they have endured. This interpretation is consistent with the broader narrative of Lamentations, which mourns the devastation of Jerusalem and the suffering of its people at the hands of their enemies. The plea is for God to act as a righteous judge in a legal sense, addressing the "cause" or legal dispute where the speaker is the wronged party, as seen in similar pleas for divine intervention in Psalm 35:23.
How can I reconcile this plea for judgment with God's mercy and grace?
Answer: The plea for judgment in Lamentations 3:59 is not antithetical to God's mercy and grace; rather, it is an appeal to another essential facet of His perfect character: His righteousness and justice. God's mercy is extended to the repentant, but His justice ensures that all wrongs are ultimately addressed and that the innocent are vindicated. For the oppressed and those who have suffered injustice, God's justice is their mercy, as it promises vindication and an end to their suffering. The Bible consistently portrays God as both merciful and just, a God who "loves righteousness and justice" (Psalm 33:5) and who "executes justice for the oppressed" (Psalm 146:7). The plea in Lamentations 3:59 acknowledges God's comprehensive nature, trusting that His judgment will be perfectly aligned with His merciful and righteous will, bringing about ultimate good for those who trust Him.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:59 finds its ultimate fulfillment and deepest meaning in the person and redemptive work of Jesus Christ. While the original plea is for divine vindication against earthly oppressors, Christ embodies the perfect fulfillment of both the "wrong" endured and the "cause" judged. Jesus, the sinless Lamb of God who takes away the sin of the world, suffered the ultimate "wrong" and injustice at the hands of humanity. He endured false accusations, betrayal, and a brutal crucifixion, yet "when he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly" (1 Peter 2:23). His silent suffering and unwavering trust in the Father's judgment perfectly model the spirit of Lamentations 3:59, demonstrating how to commit one's cause to God. Furthermore, Jesus is the one appointed by God to be the ultimate Judge of all humanity (John 5:22, Acts 17:31). Believers, who often suffer injustice in this fallen world, can confidently bring their "cause" before Christ, knowing that He, having experienced ultimate injustice, fully understands and will perfectly execute justice. In Him, all wrongs will be made right, and His followers will ultimately be vindicated, not by their own merit, but by His righteous advocacy and the final, just judgment He brings at His return, ensuring that righteousness will prevail and every tear will be wiped away (Revelation 21:4).