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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 3:65 is a fervent imprecation from the prophet, likely Jeremiah, appealing to God for righteous judgment against those who have afflicted Judah. It expresses a deep longing for divine justice, asking God to inflict profound inner anguish and a definitive curse upon the enemies, reflecting the intense suffering and the conviction that God will ultimately uphold His moral order in the face of rampant wickedness and cruelty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 3:65 employs several powerful literary devices to convey its intense emotional and theological message. The most prominent is Imprecation, a form of prayer or curse invoking divine wrath upon enemies, which is central to the verse's meaning and its placement within the larger imprecatory section of the chapter. The direct address, "Give them..." and "thy curse unto them," functions as a strong Apostrophe, as the prophet directly addresses God, making his plea personal, urgent, and deeply reliant on divine intervention. The phrase "sorrow of heart" uses Metonymy, where "heart" stands for the entire inner person—their emotions, will, and intellect—emphasizing the depth and totality of the desired affliction, suggesting a suffering that penetrates to the very core of their being. Furthermore, the verse's stark and direct language, devoid of elaborate metaphor, contributes to its Pathos, evoking a sense of raw pain, righteous indignation, and a desperate longing for justice that resonates deeply with the reader, highlighting the prophet's profound suffering and his unwavering conviction in God's ultimate righteousness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:65, while challenging to modern sensibilities, articulates a profound theological truth about God's justice and sovereignty. It expresses a deep-seated biblical conviction that God is not indifferent to evil and that ultimately, all wrongs will be set right. The prophet, having endured immense suffering and witnessed unspeakable atrocities, appeals to God's character as the righteous judge who will hold the wicked accountable. This imprecatory prayer is not born of personal vindictiveness in a purely human sense, but from a longing for the vindication of God's moral order and a desire for His glory to be upheld in the face of rampant injustice. It reflects a profound trust that vengeance belongs to the Lord, and that He will repay in His perfect timing and according to His perfect justice.
REFLECTION AND APPLICATION
Lamentations 3:65, though a difficult verse, invites us to grapple with the complexities of human suffering, divine justice, and the nature of prayer. It validates the raw honesty of bringing our deepest pain, frustration, and longing for justice before God. In a world where injustice often seems to prevail, this verse reminds us that God sees, hears, and will ultimately act. While the New Testament calls believers to a higher standard of love for enemies and forgiveness, it does not negate the reality of evil or God's ultimate judgment. Instead, it shifts the burden of retribution from the individual to God Himself, encouraging us to trust in His perfect timing and righteous judgment. We are called to pray for justice, even as we extend mercy, recognizing that God alone possesses the perfect wisdom and authority to execute judgment. This verse challenges us to align our hearts with God's justice, even as we walk in His love, understanding that true justice ultimately emanates from His holy character and will be perfectly administered by Him.
Questions for Reflection
FAQ
Is it appropriate for Christians to pray imprecatory prayers like Lamentations 3:65?
Answer: This is a complex question that requires careful theological discernment. While the Old Testament contains many imprecatory prayers (e.g., Psalm 109), these prayers often arise from a covenantal context where God's people were directly persecuted for their faithfulness, and they express a longing for God's justice to be vindicated on earth. The New Testament, however, introduces a new covenant emphasis on loving enemies (Matthew 5:44), praying for those who persecute us (Luke 6:28), and leaving vengeance to God (Romans 12:19). Therefore, direct imprecatory prayers for personal harm against individuals are generally not considered appropriate for New Testament believers, as our call is to reflect Christ's sacrificial love. However, these Old Testament prayers still teach us that God is just, that He sees injustice, and that we can honestly bring our pain and desire for righteousness to Him. They remind us that ultimately, God will judge evil, and we can trust Him to do so perfectly. Our prayers should align with God's ultimate desire for redemption and justice, recognizing that His judgment is perfect and righteous.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:65, with its raw cry for divine justice and a curse upon the wicked, finds its ultimate Christ-centered fulfillment not in Christians personally invoking curses, but profoundly in the person and work of Jesus Christ. Jesus Himself, the perfect Lamb of God, bore the full weight of God's curse for humanity's sin on the cross (Galatians 3:13). He experienced the ultimate "sorrow of heart" in Gethsemane and on Calvary, taking upon Himself the very anguish and separation from God that was due to humanity's rebellion. While the prophet sought a curse upon enemies, Christ became a curse for His enemies, offering forgiveness and reconciliation to all who believe, even those who crucified Him (Luke 23:34). Furthermore, Christ is the righteous Judge who will, at the end of time, execute perfect justice. The "curse" and "sorrow of heart" requested in Lamentations 3:65 will indeed be poured out upon all who ultimately reject Him and His saving grace, as described in passages like Matthew 25:41 and the final judgment depicted in Revelation 20:11-15. Thus, Lamentations 3:65 points to the certainty of God's justice, a justice perfectly embodied and ultimately executed by Christ, who came first to bear the curse and then to judge the world righteously.