SESSION 13
LAMENTATIONS 3:19-33
MEMORY VERSE: LAMENTATIONS 3:22-23
The word peace means different things to different people. Sometimes, a mother of small children says, “All I want is a little peace,” by which she means she wants some quiet in their household. Others may think of peace in terms of nations ceasing conflict. Still others might long for peace on the job when circumstances have led to change or to tension in the office. However, the Bible speaks of a peace only God can bring.
(In PSG, p. 118)
Both Jewish and Christian traditions ascribe Lamentations to the prophet Jeremiah. The tradition makes good sense because of the many connections between the books of Jeremiah and Lamentations.
Jeremiah lamented over Jerusalem’s suffering (1:1-11). The formerly great city sat devastated and alone, with no one to offer comfort. Jerusalem had experienced splendor, but sin led to its ruin (1:12-22). Using personification, Jeremiah noted that the Lord had rejected the city, and it wept because of its pain. Yet, it affirmed its sin as the source of its woes (1:18).
Jeremiah further described Jerusalem’s ruin (2:1-22). The Lord’s anger led to His demolishing Judah’s cities, and the temple’s destruction ended worship in Jerusalem (2:1-8). Meanwhile, the prophet wept as he witnessed the people’s suffering (2:11-12). Jerusalem’s enemies rejoiced, but the city’s judgment fulfilled God’s purpose (2:15-17). Everyone needed to pray, for suffering and death loomed everywhere (2:18-22).
Jeremiah again highlighted God’s role in Jerusalem’s disaster (3:1-18). It was as if God Himself was besieging Jerusalem, blocking His people’s escape. Since no one could avoid God’s wrath, Jeremiah struggled to maintain hope. Still, he somehow found that hope in God’s faithful love (3:21-42). He affirmed God’s purpose and urged his readers to call on Him. God ultimately would deal with Judah’s enemies as well (3:45-46,59-66).
The prophet described the horror of Babylon’s siege (4:1-16). Food became scarce and people fought for what little remained. Many died, and they became food for the living. Kings were astonished at the devastation of God’s judgment. Jeremiah warned the nearby Edomites not to rejoice, because God would be judging them soon as well (4:21-22).
Jeremiah pleaded with God to look on the Jews’ suffering (5:1-22). They had lost the land, and many had died. Their enemies oppressed them and treated them shamefully. Joy left the people’s hearts as they experienced the awful nature of God’s judgment. Jeremiah again affirmed God’s sovereignty, even as he struggled with God’s apparent abandonment. He urged God to restore His people, rather than reject them forever (5:20-22).
EXPLORE THE TEXT
19 Remember my affliction and my homelessness, the wormwood and the poison. 20 I continually remember them and have become depressed.
In verses 1-18, Jeremiah described God’s severe discipline, and many commentators believe he spoke for the nation. God had judged Judah and sent the people into exile. Remember my affliction suggests Jeremiah was uttering a prayer to God. The Hebrew word for remember does not mean God forgets and needs a reminder. Instead, it emphasizes His activity. God remembered His people in Egypt and sent Moses (Ex. 2:24; 3:1-10). He also remembered Hannah and answered her prayer (1 Sam. 1:19-20).
Affliction denotes suffering that someone endures. Judah’s affliction came from God, who brought painful consequences on the people for their persistent rebellion. Jeremiah wanted God to contemplate His people’s suffering and, perhaps, forgive them and relieve it. Homelessness portrays God’s people enduring their exile, separated from their homeland. Isaiah also used the term to describe homeless people in Judah on whom others should have compassion (Isa. 58:7).
The words wormwood and poison also appear in the book of Jeremiah, where he described God’s judgment against the people (Jer. 9:15; 23:15). Both words denote bitter-tasting herbs and metaphorically describe the people’s suffering after being forced to eat and drink from these plants. (For a New Testament use, see
Rev. 8:10-11.)
As Jeremiah reflected on the afflictions in verse 19, he would continually remember them and that left him depressed. The Hebrew wording implies an intensity to the prophet’s recollections and stresses how these sufferings plagued his mind. The word depressed comes from a word that means “sink down” and here denotes falling into despair.
21 Yet I call this to mind, and therefore I have hope:
Judah’s situation was awful. Nevertheless, Jeremiah’s words provide a turning point at this stage of Lamentations 3. The expression I call this to mind can literally read, “I cause this to return to my heart.” The Hebrews viewed the heart as the seat of intellect, emotion, and volition, so Jeremiah pondered the truth that sustained him even in Judah’s darkest hour. He would articulate that truth more fully in the next several verses.
I have hope suggests an attitude of confidence toward God. Micah the prophet also used similar wording to describe how he waited expectantly on God during times of chaos (Mic. 7:7). Biblical hope never means wishful thinking. Rather, it points to the firm assurance believers have based on God’s faithfulness. The apostle Paul described how believers have hope through afflictions as God helps them grow in their faith (Rom. 5:3-5).
22 Because of the LORD’s faithful love we do not perish, for his mercies never end.
Jeremiah testified that God’s faithful love meant His people would not perish. The word translated faithful love is the Hebrew chesed (KHE-sed), a rich theological word in the Old Testament. It occurs here in the plural to denote the many aspects of God’s blessing to His people. Elsewhere it describes the Lord’s favor, lovingkindness, and loyalty. It also describes His covenant love based on His relationship with His children. Psalm 136 uses it repeatedly to highlight the many aspects of God’s eternal love for His creation and His people.
Some ancient manuscripts suggest not perish alludes to the Lord’s faithful love that never perishes rather than to His people who do not perish because of His faithful love. With either rendering, however, the outcome is the same, and both concepts are biblically accurate.
Jeremiah also affirmed of God his mercies never end. Again, the wording emphasizes God’s never-ending love, despite His people’s failures. It is related to the word “womb,” suggesting a deep, parental love (see Ps. 103:13; Isa. 49:15). Still, while human mercy has its limits, God’s does not.
23 They are new every morning; great is your faithfulness!
Jeremiah shared that God’s demonstrations of chesed are new every morning. His people could count on His faithful care every day. The gods worshiped by Judah’s neighbors were seen as arbitrary or apathetic toward their followers, but God’s people could trust His consistent character.
The prophet then declared to the Lord: great is your faithfulness. Even God’s judgment displayed His faithfulness, for He had done what He said He would do if His people kept up their evil (Lam. 1:18). The Hebrew word “faithfulness” shares a root with the word “amen.” The verb form carries the sense of confirming or supporting, whereas the noun has the sense of steadfastness. Indeed, God’s Word and His promises are sure
(2 Cor. 1:20).
24 I say, “The LORD is my portion, therefore I will put my hope in him.”
The declaration the LORD is my portion further stressed the reason for Jeremiah’s confidence. The word portion denotes the part of an inheritance one receives. In ancient Israel, the tribe of Levi received no land allotment, because the Lord was their inheritance (Deut. 18:2). Asaph, one of King David’s worship leaders, also acclaimed God as his portion (Ps. 73:26). The relationship of God’s people with Him far exceeded anything they might receive on earth. The world values material things, but the Bible prioritizes knowing God over all else (John 17:3).
Since God was Jeremiah’s inheritance, the prophet was determined to hope in him. This emphasis on biblical hope also echoes what Jeremiah said in verse 21. He would wait expectantly, knowing that God had the situation under control.
This passage provided the inspiration for the song “Great Is Thy Faithfulness.” The hymn’s words inspire hope when we face challenging times. If Jeremiah could affirm God’s faithfulness in the darkest hour in Old Testament history, we also can affirm God’s faithfulness amidst whatever we face.
(In PSG, p. 122)
25 The LORD is good to those who wait for him, to the person who seeks him.
Jeremiah continued to focus on God’s blessing as he affirmed the LORD is good to individuals who are willing to wait for him. God’s goodness displayed itself despite the judgment. The Hebrew word translated wait is similar in meaning to the word translated “hope” in verses 21 and 24. Those who waited expectantly on God’s intervention would experience His goodness even through their pain.
The expression person who seeks him parallels the idea of waiting and hoping in the first part of the verse. The word seeks signifies a serious effort to pursue God. It described Ezra the priest and scribe, who determined to study God’s Word carefully (Ezra 7:10). King David also longed for this closeness to God in His temple
(Ps. 27:4). The Lord does not hide Himself from those who diligently seek Him.
26 It is good to wait quietly for salvation from the LORD. 27 It is good for a man to bear the yoke while he is still young.
Jeremiah further emphasized the value for one who will wait quietly for God’s rescue. The rendering of wait quietly actually comes from combining two Hebrew words. The word “wait” is related to the word translated “hope” in verses 21-24. Amidst their suffering, those who waited quietly in anticipation of God’s salvation would experience it.
Salvation here does not denote spiritual salvation, but deliverance from suffering or rescue from exile. God would fulfill His purpose, and He would not forget His own. The Lord had judged His people, but they could still trust Him. Those who did so would one day see His salvation.
Jeremiah likened the discipline one might learn as a young person with the discipline people were experiencing following Jerusalem’s destruction. The prophet basically declared a blessing on those who bear the yoke while young. A yoke was placed on a domesticated animal to harness its strength to accomplish a task. Jeremiah earlier had worn a yoke to symbolize the people’s subjection to Babylon (Jer. 27:1-2; 28:10,13-14). He also had used the image earlier in Lamentations to describe Jerusalem bearing its transgressions (Lam. 1:14). The prophet here affirmed the positive results of discipline, as he also would in the following verses.
28 Let him sit alone and be silent, for God has disciplined him. 29 Let him put his mouth in the dust—perhaps there is still hope. 30 Let him offer his cheek to the one who would strike him; let him be filled with disgrace.
Verses 28-30 describe the humility that came with bearing God’s yoke. Humility comprised an important part of the process because humbling oneself recognizes one’s dependence on God. People in exile could not rescue themselves. God was their only hope for deliverance.
Jeremiah described humility with the phrase sit alone and be silent. Sitting alone suggested waiting on God, not putting confidence in oneself or others. Such an individual should keep silent. God’s people had no need to plead their case, for God knew it already. God has disciplined him again stressed the Lord as the source of discipline, as well as rescue.
The command to put his mouth in the dust further implies humility. Solomon prayed for God to humble his enemies (Ps. 72:9), and Isaiah prophesied that Babylon would sit in the dust following God’s judgment (Isa. 47:1). When Jonah proclaimed doom over Nineveh, Nineveh’s king sat in ashes, a similar demonstration of humiliation (Jonah 3:6).
Jeremiah suggested that there is still hope for those who will show such humility. Hope here is the noun form of the verb translated “wait” in verse 25. Paradoxically, the only hope for those God had judged so severely was God Himself. He had warned them through His prophets and had brought Nebuchadnezzar to take them into exile. However, Jeremiah also often held out hope that God would reverse the course of Judah’s situation, and now He did again.
Jeremiah challenged the Jews to offer his cheek to the one who would strike him, further stressing the level of humility necessary to demonstrate total dependence on God. The language sounds similar to Isaiah’s description of the Suffering Servant (Isa. 50:6; Matt. 26:67-68; 27:30-31). Jesus did not fight back, and neither should God’s people as they faced exile. Jesus also had used a similar image in the Sermon on the Mount to illustrate humility (Matt. 5:39).
Jeremiah further urged the Jews to be filled with disgrace. The word disgrace carries the idea of shame. The Lord earlier told Solomon that Jerusalem would face such disgrace if the people failed to keep His commands (1 Kings 9:6-9). He had fulfilled His promise when they did not.
Believers must patiently trust God to strengthen their faith during hardship. God hears our prayers and will intervene. However, He will work in His timing in accordance with His perfect purpose. Often believers do not understand why God allows them to suffer or delays answering their petitions. However, they can trust Him to use their hardships for their spiritual growth and to accomplish His will (Rom. 8:28; Phil. 1:6).
(In PSG, p. 123)
31 For the LORD will not reject us forever. 32 Even if he causes suffering, he will show compassion according to the abundance of his faithful love.
God’s prophet sounded Judah’s hope: God would not reject us forever. The word translated reject occurred earlier in this chapter to describe God’s turning against His people (Lam. 3:17; see also Ps. 43:2; 60:1. For people rejecting God, see Hos. 8:3).
Jeremiah knew the people had hope for restoration. God had affirmed it. In the law, He promised judgment for sin, but He also promised restoration for repentance (Lev. 26:40-45). If they wholeheartedly confessed their sin, He would restore them.
Jeremiah shared that even when God causes suffering, he will show compassion. When the prophet wrote Lamentations, he was witnessing Jerusalem’s darkest hour. The people’s suffering came from the Lord through the Babylonians. Jeremiah had used the same wording in the book’s opening chapter (Lam. 1:5,12) and again in verse 33. The word translated compassion denotes the deep inner identification with the difficulties of another, along with a desire to provide relief.
God’s compassion would come as a result of His faithful love. The word translated faithful love also occurred in verse 21, where Jeremiah proclaimed the reason for his hope despite Jerusalem’s destruction and the people’s exile. The Lord was still at work. As long as He was, God’s people had reason to hope.
33 For he does not enjoy bringing affliction or suffering on mankind.
God does not enjoy bringing affliction. It is not His desire to punish or humble His people, but His holy character requires Him to deal with sin. He takes no pleasure when He has to bring suffering on mankind with His judgment, but He will do so when they persistently violate His commands. The word translated suffering is the same word used in verse 32.
The writer of Hebrews cited Proverbs 3:11-12 when he reminded his readers that God disciplines His children for their good (Heb. 12:5-11). God’s discipline is perfect, and He will accomplish His desired results. So, believers can accept God’s love through His discipline.
When Jerusalem fell to Babylon in 586 BC, God’s people suffered greatly. Yet, Jeremiah encouraged them to maintain hope. God was still with them, and His presence would give them peace—just as it can do so for us.
(In PSG, p. 125)
God the Father
He is all powerful, all knowing, all loving, and all wise. (See Ps. 103:13; Matt. 6:26.)
Read slowly and reflectively Lamentations 3:1-18 and consider Jeremiah’s pain as he witnessed the horrors of captivity. Look also at Lamentations 2:18-22 and 5:1-15; perhaps you will want to read the entire book. Now read Lamentations 3:21-24. How does understanding the context of these words add significance to their meaning and bring encouragement to us as we apply them to our trials or challenges?