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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 people here are accused of their sins. First, regarding the affliction in their shame: "Thou hast heard their taunts, O Lord, all their devices against me." Which declares, as if: there is no need for proof. For the prophet Daniel 9:16 asserts: "And for the iniquities of our fathers, Jerusalem and thy people have become a byword among all who are round about us.
Second, such is insofar as to threats: "The lips and thoughts of my assailants are against me all the day long." As Psalm 38 (37):l2 says: "those who seek my hurt speak of ruin, and meditate treachery all the day long."
Third, (their shame) is, insofar as to derision, and insult: "Behold their sitting and their rising; I am the burden of their songs." For, they sit in council, in order to destroy me by: "their rising". And: "I am the burden of their songs". Since, they compose derisive songs against me."
All the above notions can be understood in the person of the prophet, or the people themselves, as first mentioned. For, Job 30:9 declares: "And now I have become their song, I am a byword to them." Also, Psalm: 69 (68):l2: "and the drunkards make s ongs about me."
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SUMMARY
Lamentations 3:63 powerfully articulates the profound anguish of the prophet, likely Jeremiah, or the collective suffering of Judah, as they endure relentless scrutiny and mocking derision from their adversaries. This verse, embedded within a deeply personal lament, vividly portrays the enemies' pervasive observation of every aspect of their lives, transforming the sufferers' humiliation into a source of cruel entertainment. It serves as a poignant cry for divine witness and intervention against the pervasive scorn and injustice inflicted upon God's people, appealing to God's omniscience and ultimate justice.
CONTEXT
Literary Context: Lamentations 3:63 is situated within the intensely personal lament of Chapter 3, often considered the theological and emotional core of the book. Following a profound expression of hope in God's steadfast love and mercies in Lamentations 3:22-24, the prophet's focus shifts back to the overwhelming reality of his (and his people's) suffering at the hands of their enemies. Verses 55-66 constitute a fervent prayer for deliverance and divine retribution against these oppressors. Within this section, verse 63 specifically highlights the pervasive nature of the enemies' scorn, serving as a descriptive plea to God to "behold" the extent of their torment before the final petition for judgment in Lamentations 3:64-66. The detailed description of the enemies' actions here intensifies the appeal for divine intervention.
Historical & Cultural Context: The Book of Lamentations mourns the devastating aftermath of the Babylonian siege and destruction of Jerusalem in 586 BC. This cataclysmic event, which included the razing of the Temple and the exile of the Judean population, left the survivors in a state of profound national and personal trauma. The enemies referenced in this verse are primarily the Babylonians, or perhaps even neighboring peoples like the Edomites, who gloated over Judah's downfall, viewing it as a sign of their gods' superiority or Judah's God's abandonment. In ancient Near Eastern culture, public humiliation and mockery were potent tools of subjugation, designed to break the spirit of a conquered people. To be made "their music" was not merely an insult but a deep societal disgrace, a public spectacle of one's utter defeat and loss of honor, amplifying the psychological torment of the vanquished.
Key Themes: This verse powerfully underscores several key themes prevalent in Lamentations and broader prophetic literature. Firstly, it highlights the theme of suffering and affliction, particularly the unique pain of being mocked and scorned by one's adversaries, adding psychological torment to physical and national devastation. Secondly, it emphasizes the pervasive nature of the enemies' oppression, indicating that their malice was not sporadic but constant, observing every move. This echoes the concept of divine omnipresence, but here applied to human adversaries, as seen in Psalm 139:2. Thirdly, it contributes to the overarching theme of divine justice and vindication. The prophet's detailed description of the enemies' actions is not merely a complaint but an impassioned appeal to God, the righteous Judge, to witness the injustice and respond. This aligns with the broader biblical understanding that God sees the suffering of His people and will ultimately bring justice, as expressed in Romans 12:19.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 3:63 employs several potent literary devices to convey the prophet's anguish and the depth of the people's suffering. The phrase "their sitting down, and their rising up" is a powerful Idiom, specifically a Merism, signifying the totality of the enemies' activities and observations, encompassing every moment of the day and every aspect of the sufferers' lives. It emphasizes the relentless and pervasive nature of their scrutiny. The declaration "I am their musick" is a striking Metaphor, transforming the prophet's very being into an object of scornful entertainment. This metaphor highlights the profound humiliation and the reduction of the suffering party to a mere source of amusement for their foes. The intensity of this statement also borders on Hyperbole, underscoring the extreme degree of contempt and mockery endured, where their sorrow is not just observed but actively celebrated by their adversaries. The direct address to God, "Behold," functions as a powerful Apostrophe, intensifying the plea for divine witness and intervention.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:63 speaks to the profound theological truth that God is an active witness to all suffering, particularly the injustice and mockery inflicted upon His people. The prophet's plea for God to "behold" is rooted in the conviction that divine omniscience is not merely a passive awareness but a prelude to righteous judgment and intervention. It underscores the biblical theme of God as the ultimate Judge who sees the pride and cruelty of the oppressor and hears the cry of the afflicted. This verse reminds us that even when human adversaries seem to have complete control and delight in our humiliation, God's gaze is upon the situation, and His justice will ultimately prevail, transforming the "music" of derision into a song of vindication for His faithful. It reinforces the theological principle that God is intimately acquainted with the trials of His saints and will not leave their suffering unaddressed.
REFLECTION AND APPLICATION
Lamentations 3:63 offers a raw, unfiltered glimpse into the pain of being ridiculed and scorned. In a world where social media amplifies mockery, public humiliation, and "cancel culture," this verse resonates deeply. It reminds us that whether we face personal insults, professional undermining, spiritual opposition, or public shaming, the experience of being made "their music" is a deeply wounding one, striking at our dignity and sense of worth. Yet, the prophet's appeal to God to "behold" serves as a powerful model for our own response. It encourages us to bring our hurt, our indignation, and our desire for justice directly to the One who sees all. We are invited to trust that our suffering is not invisible to God, and that He, in His perfect timing and wisdom, will address every injustice. This verse calls us to endure with hope, knowing that our ultimate vindication rests not in human approval or retaliation, but in the righteous hand of the Almighty, who will one day turn our lament into a song of praise, and our shame into glory.
Questions for Reflection
FAQ
What does "I am their musick" truly mean in this context?
Answer: In Lamentations 3:63, "I am their musick" (Hebrew: mangîynâh) does not refer to pleasant melodies or harmonious tunes. Instead, it carries the strong connotation of a song of derision, a taunt, or a satirical refrain. The prophet, representing the suffering people of Judah, is lamenting that their humiliation and distress have become a source of cruel entertainment and mockery for their enemies. They are reduced to a byword, an object of scornful amusement, where their pain is celebrated and their downfall is sung about with contempt. This is similar to the experience of Job, who laments in Job 30:9 that he has become "their song" and "a byword among them." It signifies profound indignity, psychological torment, and a complete lack of respect for the suffering party.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:63, with its poignant portrayal of relentless mockery and suffering, finds profound Christ-centered fulfillment in the person and work of Jesus. Just as the prophet was made "their music," an object of scorn and derision, so too was Christ subjected to unparalleled humiliation by His adversaries. From the very beginning of His ministry, He was reviled and rejected (Isaiah 53:3), and during His passion, the mockery reached its crescendo. The soldiers "beheld His sitting down" as they dressed Him in a purple robe and placed a crown of thorns on His head, kneeling before Him in derision (Mark 15:17-19). On the cross, as He was "rising up" in agony, the chief priests, scribes, and elders made Him their "music," taunting Him with bitter words: "He saved others; He cannot save Himself!" (Matthew 27:41-42). Yet, unlike the prophet who cries out for justice, Jesus silently endured, fulfilling the prophecy of the suffering servant (Isaiah 53:7). His ultimate vindication came not through the destruction of His mockers, but through His resurrection, which transformed the song of derision into the triumphant anthem of salvation for all who believe. In Christ, the one who was truly made "their music" for our sake, we find the ultimate solace and hope for our own moments of scorn, knowing that our suffering is seen and redeemed by the One who conquered shame and death, offering us a share in His victory (Romans 8:17).