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.
Vindication from adversaries is here sought. This is due to a security from' prayers heard, and vindication considered. Such is also from their foretelling, than their praying.
Thus, two more notions are given: "Thou wilt requite them, O Lord, according to the work of their hands." Namely, as to their penalties. For, Psalm 28 (27):24 states: "Requite them according, to their work, and according to the evil of their deeds."
Second, a determination of their penalty is evaluated. First, regards its duration: "Thou wilt give them dullness of heart; thy curse will be on them." Namely, the sin by which they made you labor.
Besides, Isaiah 1:14 claims: "I am weary of bearing them." That is, since you (O Lord) restore a shield against their sins from their heart. So that, they are not to be penetrated by arrows of divine grace, and the sword of thy word (O Lord). Hence Job 41:15 can say: "His back is made of rows of shields, shut up closely as with a seal."
Third, the determination of penalty to their 'body is accounted for: "Thou wilt pursue them in anger and destroy them from under thy heavens, O Lord." That is, through different afflictions."
Finally, is considered up to the time you (O Lord) destroy them by death, and eternal damnation. That is" under thy heaven O Lord. Namely, those persons who would desire to reside in these heavens. For, Jeremiah elsewhere declares: "Bring upon them the day of evil; destroy them with double destruction!" (Jer 17:18). And Psalm 83 (82):l5: "So do thou pursue them with thy tempest and terrify them with thy hurricane."
Continue studying Lamentations 3:66 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 3:66 serves as the climactic and concluding plea in a chapter that traverses profound personal suffering and a remarkable pivot to divine hope, ultimately returning to an impassioned cry for justice. This verse encapsulates the deep anguish of the lamenter, traditionally identified as Jeremiah, appealing to God to actively pursue and utterly destroy the oppressors of Judah. It is a fervent request for divine retribution, executed in righteous anger and from the full scope of God's cosmic authority, as a just recompense for the severe wickedness and devastation inflicted upon Jerusalem and its people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 3:66 employs several powerful literary devices to convey the intensity of the lamenter's plea and the theological weight of his request. The most prominent is Imprecation, a prayer or curse invoking harm or judgment upon someone. Here, it is a fervent and direct appeal to God for judgment against the oppressors, a common and biblically legitimate feature found in many Old Testament laments and psalms. The verse also utilizes Anthropomorphism by attributing "anger" to God, describing a divine attribute in human terms to convey the intensity, righteousness, and personal nature of His response to evil and injustice. Furthermore, the phrase "from under the heavens of the LORD" functions as a form of Merism or Hyperbole, encompassing the entire created order to emphasize the absolute, universal, and inescapable nature of God's dominion and the comprehensive scope of His impending judgment. The stark contrast between the earlier expressions of hope and trust in God's mercy (Lamentations 3:22-23) and this concluding imprecation creates a powerful Juxtaposition, highlighting the raw emotional and spiritual journey of the lamenter, who, having anchored himself in God's faithfulness, then confidently appeals to His justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 3:66, as an imprecatory prayer, addresses the profound human desire for justice in the face of overwhelming evil and suffering. It affirms God's character as a righteous judge who sees, hears, and will ultimately respond to injustice. While challenging for New Testament believers who are called to love their enemies and pray for their persecutors, this verse reminds us that God's holiness necessitates a response to sin and oppression. It is a cry for the vindication of God's name and His suffering people, trusting that ultimate retribution belongs to Him alone. This passage serves as a theological anchor for understanding that God's justice is an essential and active aspect of His nature, ensuring that evil will not triumph indefinitely and that there will be a final reckoning for all unrighteousness.
REFLECTION AND APPLICATION
Lamentations 3:66 presents a raw, honest expression of human anguish and a desperate plea for divine justice in the face of unimaginable suffering. For contemporary believers, understanding such imprecatory passages requires acknowledging the historical context of extreme oppression and the theological conviction that God is a just judge. While the New Testament calls us to love our enemies and pray for those who persecute us, this verse reminds us that there is a legitimate longing for justice in the human heart, and that God indeed will ultimately right all wrongs. It teaches us to entrust our deepest hurts, our desires for vindication, and our cries against injustice to the Lord, trusting in His perfect timing and righteous judgment, rather than seeking personal revenge or harboring bitterness. It encourages us to lament injustice authentically before God, knowing He hears and sees, and to rest in His ultimate sovereignty over all things, including the final destiny of those who defy Him. This passage invites us to cultivate a deep trust in God's perfect justice, which frees us from the burden of carrying grudges or seeking retribution ourselves.
Questions for Reflection
FAQ
Why does the Bible contain such strong prayers for destruction, like Lamentations 3:66?
Answer: Prayers like Lamentations 3:66, often called imprecatory prayers, are found throughout the Old Testament (e.g., many Psalms). They reflect the raw, honest cries of people who have experienced profound injustice, violence, and oppression, often at the hands of those who defy God and mock His covenant. These prayers are not expressions of personal vindictiveness or a desire for private revenge, but rather appeals to God's character as a righteous judge. They acknowledge that vengeance belongs to the Lord alone (Deuteronomy 32:35) and express a deep trust that God will ultimately bring justice and vindication for His suffering people. They are a recognition that evil and unrepentant defiance of God cannot go unpunished by a holy and just God, and they anticipate the day when all wrongs will be set right.
CHRIST-CENTERED FULFILLMENT
Lamentations 3:66, with its fervent plea for divine judgment and the utter destruction of the oppressors, finds its ultimate Christ-centered fulfillment not in an immediate earthly retribution, but in the person and redemptive work of Jesus Christ. While the Old Testament lamenter cried out for God to "persecute and destroy" the wicked, the New Testament reveals that God's ultimate justice is perfectly embodied in Christ. He is the one who, as the Lamb of God who takes away the sin of the world, bore the full weight of God's righteous wrath against sin on the cross, thereby providing a path for humanity to escape the very destruction sought in this verse. Yet, Christ is also depicted as the righteous Judge who will return in glory to execute final judgment. Passages like Matthew 25:31-46 and Revelation 19:11-16 portray Christ as the one who will indeed "persecute and destroy" all unrighteousness, all rebellion, and all those who persistently refuse His grace, not merely "from under the heavens" but as the very Lord of the heavens and earth. Thus, the profound longing for justice expressed in Lamentations 3:66 is not abandoned but fully realized in Christ's future role as the one who will perfectly balance divine mercy and righteous judgment, bringing an end to all evil and establishing His eternal kingdom of justice and peace.