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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.
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SUMMARY
Lamentations 3:62 encapsulates the profound anguish of the lamenter, likely Jeremiah, as he vividly recounts the ceaseless and malicious opposition he endured. This verse powerfully portrays the relentless verbal assaults and calculated schemes orchestrated by his adversaries, emphasizing the constant nature of their hostility. It serves as a poignant cry from one overwhelmed by persistent persecution, highlighting the deep personal suffering embedded within the broader national catastrophe of Jerusalem's destruction and the unwavering malevolence directed toward the prophet.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 3:62 employs several potent literary devices to convey the overwhelming depth of the speaker's suffering and the relentless nature of his adversaries' malice. Synecdoche is powerfully evident in "The lips of those that rose up against me," where "lips" stand in for the entire person or, more specifically, their speech and verbal actions. This effectively emphasizes the destructive power of words as insidious weapons, focusing on the instrument of the attack rather than just the attacker. The phrase "all the day" functions as a form of hyperbole, exaggerating the duration of the attacks to convey their continuous and relentless nature, suggesting an unending barrage of hostility that leaves no respite for the lamenter. Furthermore, the verse utilizes vivid imagery of rising opposition and insidious plotting, painting a compelling picture of an individual besieged by both overt verbal assaults and covert, malicious schemes. The combination of these devices effectively communicates the pervasive, overwhelming, and exhausting nature of the lamenter's persecution.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:62 resonates deeply with the broader biblical narrative of righteous suffering and God's ultimate justice. It highlights the often painful reality that those who stand for truth, particularly prophets and faithful individuals, frequently face intense and relentless opposition, not only physically but through the insidious power of words and malicious plotting. The lamenter's cry underscores the universal human experience of feeling overwhelmed by constant hostility, yet within the broader context of Lamentations, this lament is ultimately directed towards God, implicitly appealing for His intervention and vindication. It reminds us that God is fully aware of every whispered slander, every false accusation, and every calculated scheme against His people. This verse serves as a powerful reminder of the trials faced by the faithful and the importance of turning to God in the midst of adversity, trusting in His ultimate sovereignty over all human machinations and His promise that justice will ultimately prevail, even when human suffering seems endless.
REFLECTION AND APPLICATION
Lamentations 3:62 offers a profound mirror for anyone experiencing sustained opposition, slander, or malicious intent. It validates the deep pain inflicted by verbal attacks and calculated schemes, reminding us that such experiences are not new but a persistent part of the human, and often the faithful, journey. In a world saturated with digital communication, the "lips" of adversaries can manifest as online slander, gossip, cyberbullying, or targeted campaigns of misinformation, making the "device against me all the day" feel acutely relevant and personally invasive. This verse calls us to acknowledge the reality of such spiritual warfare and human malice, but also to remember that our lament, like the prophet's, can and should be directed to God. It encourages us to cultivate resilience, to guard our own tongues from participating in similar malice, and to trust that even when the opposition feels relentless, God sees, hears, and will ultimately bring justice and comfort. Our response to such trials is not to retaliate in kind, but to lean into divine sovereignty, finding solace and strength in the knowledge that our suffering is not unseen by the One who cares deeply for us and promises ultimate vindication.
Questions for Reflection
FAQ
What is the significance of "all the day" in Lamentations 3:62?
Answer: The phrase "all the day" (H3117, yôwm) is profoundly significant because it powerfully emphasizes the relentless, unceasing, and pervasive nature of the opposition faced by the lamenter. It signifies that the verbal attacks and malicious plots were not occasional or sporadic events, but a constant, continuous, and exhausting barrage of hostility that continued without respite from morning till night. This highlights the profound depth of the suffering and the overwhelming burden placed upon the speaker, underscoring the severity of the persecution he endured, much like the constant harassment described by the psalmist in Psalm 38:12, where adversaries are depicted as constantly seeking harm. It conveys a sense of utter weariness and the absence of any relief from the persistent malice.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:62 finds its ultimate and most profound fulfillment in the person of Jesus Christ, who perfectly embodied the suffering of the righteous one facing relentless and malicious opposition. While the lamenter in this verse cried out under the burden of constant verbal assaults and insidious plots, Jesus experienced this persecution to an unparalleled degree throughout His earthly ministry. From the persistent accusations of the Pharisees and Sadducees, whose "lips" continually twisted His words and sought to entrap Him (Matthew 22:15), to the calculated "devices" of those who conspired to kill Him (John 11:53), Jesus endured opposition "all the day." He was slandered as a glutton and a drunkard (Matthew 11:19), accused of blasphemy (Mark 2:7), and ultimately condemned by false witnesses (Matthew 26:59-60). His suffering, far from being an isolated incident, was a continuous experience of being "despised and rejected by men" (Isaiah 53:3). Yet, unlike the lamenter who cried out for justice, Jesus, in His suffering, prayed for His persecutors (Luke 23:34), offering forgiveness and demonstrating the ultimate triumph of love over malice. His endurance of "the lips of those that rose up against me, and their device against me all the day" culminates in His redemptive work on the cross, where He bore the full weight of sin and opposition, providing salvation and a pathway for all who suffer to find solace and vindication in Him (Hebrews 4:15-16).