TRV
Study This Verse
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.
Whence Jeremiah also says: "You will render to them their recompense, O Lord, according to the works of their hands; You will give them as a shield for the heart Your labor." For lest the darts of preaching should penetrate their hearts, since they disdained the labor of His passion, they held that same labor of His as if it were a shield, so that by the very fact that they saw Him labor even unto death, they would not permit His words to pass through to them.
Continue studying Lamentations 3:64 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Lamentations 3:64 presents a fervent and direct plea to the Lord for divine justice against those who have inflicted profound suffering. Emerging from a context of deep national and personal anguish, the verse expresses a deep-seated human longing for God to intervene and bring about a just recompense, ensuring that the consequences for malicious actions are meted out by the ultimate arbiter of righteousness. It is a cry for vindication, trusting in God's character as the righteous judge who sees all deeds and will act accordingly, demonstrating a surrender of personal vengeance to divine sovereignty.
CONTEXT
Literary Context: The Book of Lamentations is a poignant collection of five poetic laments, traditionally attributed to the prophet Jeremiah, mourning the catastrophic destruction of Jerusalem and its Temple by the Babylonians in 586 BC. Chapter 3 stands out within this sorrowful collection, offering a unique blend of personal suffering, profound despair, and a remarkable pivot towards hope and God's enduring faithfulness, as famously expressed in Lamentations 3:22-23. However, even amidst this glimmer of hope, the speaker's personal experience of affliction and persecution is acutely felt. The verses immediately preceding verse 64, specifically Lamentations 3:59-63, detail the cruel insults, injustices, and malicious schemes perpetrated by the enemies, setting the emotional and theological stage for this impassioned prayer for God to "render unto them a recompence." The plea is not a sudden outburst but a culmination of the deep-seated pain and injustice described, a cry for God to see and respond to the specific wrongs committed.
Historical & Cultural Context: The historical backdrop for Lamentations is the catastrophic fall of Jerusalem to Nebuchadnezzar's Babylonian forces in 586 BC, followed by the destruction of the Temple and the exile of the Jewish people. This event was not merely a military defeat but a profound theological crisis, as it challenged the people's understanding of God's covenant promises and His abiding presence among them. Culturally, ancient Near Eastern societies, including Israel, understood justice as a fundamental attribute of God, often expressed through the concept of "lex talionis" (law of retaliation) where punishment was expected to fit the crime, as seen in passages like Exodus 21:23-25. While this verse is a prayer to God, it resonates with the cultural expectation that divine justice would ultimately prevail, especially against those who had committed heinous acts of oppression and desecration. The plea reflects the desperate situation of a people who had no earthly recourse against their powerful oppressors, making their appeal to the divine Judge their only hope.
Key Themes: Lamentations 3:64 contributes significantly to several overarching themes within the book and broader biblical theology. Foremost is the theme of Divine Justice, highlighting God's immutable character as the righteous judge who sees all deeds and will ultimately bring about perfect justice. This is not a human call for vengeance but a confident appeal to the Lord's sovereignty and moral order, trusting that He will uphold righteousness. Closely related is the principle of Retribution According to Deeds, encapsulated in the phrase "according to the work of their hands," which underscores the biblical concept that actions have consequences and that God will justly repay individuals based on their conduct. This principle is echoed throughout wisdom literature, such as in Proverbs 24:12. Finally, the verse speaks to the theme of Vindication of the Oppressed. For those suffering profound injustice, this prayer represents a legitimate and deeply human cry for God to intervene, to right severe wrongs, and to uphold the righteous, providing a spiritual outlet for anguish and a foundation for hope that God will act on their behalf.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 3:64 employs several powerful literary devices to convey its fervent plea for divine justice. The most prominent is Apostrophe, a direct address to an absent or inanimate entity, in this case, God ("O LORD"). This device intensifies the emotional impact, making the prayer feel immediate, personal, and profoundly earnest, as if the speaker is pouring out their heart directly to the divine presence. There is also an implicit form of Parallelism, specifically Synthetic Parallelism, where the second clause ("according to the work of their hands") expands upon or completes the thought of the first clause ("Render unto them a recompence, O LORD"). While not a strict repetition, it clarifies the basis for the requested recompense, adding specificity to the general plea for justice. Furthermore, the phrase "work of their hands" uses Metonymy, where "hands" stand in for the actions or deeds performed by the oppressors, emphasizing the tangible, deliberate, and often violent nature of their wickedness. The entire verse functions as a powerful Plea or Imprecation, a formal prayer for harm to come upon one's enemies, but crucially, it is directed to God for divine execution, not human, thus aligning with biblical principles of justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:64 powerfully articulates a foundational biblical truth: God is a righteous judge who will ultimately bring all deeds to account. This verse does not advocate for personal vengeance, which is explicitly forbidden for believers in the New Testament, but rather expresses a deep trust in God's perfect justice. It acknowledges the legitimate human cry for wrongs to be righted, especially when suffering under severe oppression. The principle that God will "render... according to the work of their hands" resonates throughout Scripture, affirming divine sovereignty over human actions and their consequences. It assures the afflicted that their suffering is seen by a just God who will, in His perfect timing and manner, execute righteous judgment, ensuring that no injustice goes unaddressed in the cosmic order. This divine promise provides comfort and hope to the oppressed, reminding them that God is ultimately in control and will ensure that justice prevails.
REFLECTION AND APPLICATION
Lamentations 3:64 offers a profound lens through which to understand the human experience of injustice and the divine response to it. For those who have suffered deeply at the hands of others, this verse provides a legitimate outlet for their anguish, allowing them to bring their cries for justice directly to God. It reminds us that while we are called to forgive and to not take vengeance into our own hands, we are not required to deny the reality of injustice or to suppress our longing for righteousness to prevail. Instead, we are invited to entrust our hurts, our desire for recompense, and the fate of our oppressors into the hands of the Lord, who alone is perfectly just and capable of administering true retribution. This act of surrender can be incredibly liberating, freeing us from the burden of bitterness and the futility of personal retaliation, while simultaneously strengthening our faith in God's ultimate sovereignty and His unwavering commitment to justice. It offers comfort, assurance, and a steadfast hope that all wrongs will eventually be made right by the divine Judge, in His perfect timing and according to His perfect wisdom.
Questions for Reflection
FAQ
Is Lamentations 3:64 advocating for believers to seek personal vengeance against their enemies?
Answer: No, this verse is not advocating for personal vengeance. Instead, it is a fervent prayer directed to God, asking Him to render justice. The distinction is crucial: the prophet is not taking matters into his own hands or encouraging others to do so. He is appealing to the Lord, the ultimate and righteous Judge, to act according to His perfect will and timing. The Bible consistently teaches against personal retaliation (e.g., Proverbs 20:22), reserving vengeance for God alone, as famously stated in Romans 12:19). This verse in Lamentations is a model for how to process deep hurt and injustice by bringing it before the divine court, trusting in God's perfect judgment.
How does this Old Testament plea for recompense align with the New Testament emphasis on love for enemies and forgiveness?
Answer: While there appears to be a tension, these concepts are not mutually exclusive but represent different facets of God's character and human responsibility. The New Testament commands to love enemies (Matthew 5:44) and forgive those who wrong us (Colossians 3:13) primarily address the disposition of the believer's heart. They call us to release bitterness, hatred, and the desire for personal retribution. However, this does not negate God's role as the righteous judge. Lamentations 3:64 reminds us that God will bring about ultimate justice. The New Testament affirms this future judgment (e.g., 2 Thessalonians 1:6-8). So, while we forgive and love, we simultaneously trust that God will justly deal with all unrighteousness, ensuring that His moral order is upheld. The plea in Lamentations is a recognition of God's sovereign right and duty to administer justice, not a contradiction of the call to personal mercy.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:64, a fervent plea for divine recompense according to the work of wicked hands, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. While the prophet sought retribution for the enemies' deeds, Christ Himself became the ultimate recipient of the "work of hands"—the cruel, unjust actions of humanity that led to His crucifixion (Acts 2:23). Yet, in a divine paradox, His suffering was not merely an act of injustice but the very means by which God's perfect justice and boundless mercy converged. On the cross, Jesus bore the recompense for the "work of our hands"—our sins—satisfying the righteous demands of God's law (Romans 3:25-26). He became the Lamb of God who takes away the sin of the world, receiving the judgment we deserved so that we might receive the grace we did not. Furthermore, Christ is the one to whom all judgment has been committed (John 5:22), and at His glorious return, He will indeed "render unto them a recompence" according to their deeds (Revelation 20:12-13). Thus, the cry for justice in Lamentations is ultimately answered in Christ, both in His atoning sacrifice for sin and in His future role as the righteous King who will establish perfect justice and bring all things to account.