Lamentations 3:8 8. Also when I cry and shout, he shutteth out my prayer. 8. Etiam si clamem et vociferer, clausit precationem meam (vel precatioi meae.)
The Prophet describes here the extremity of all evils, that it availed him nothing to cry and to pray. And yet we know that we are called to do this in all our miseries.
“The strongest tower is the name of the Lord, to it will the righteous flee and shall be safe.” (Proverbs 18:10.)
Again,
“Whosoever shall call on the name of the Lord shall be saved.” (Joel 2:32.)
And Scripture is full of testimonies of this kind; that is, that God graciously invites all the faithful to himself:
“He shall call upon me, and I will hear him.” (Psalm 91:15.)
“In the day when I call, answer me speedily.” (Psalm 102:2.)
“Before they call, I will answer.” (Isaiah 65:24.)
In short, there is no need to collect all the passages; but we may be content with this one thing, that when God claims to himself this prerogative, that he answers prayers, he intimates that it is what cannot be separated from his eternal essence and godhead; that is, that he is ready to hear prayer. And hence the Psalmist concludes,
“To thee shall all flesh come.” (Psalm 65:3.)
When, therefore, Jeremiah complains that his prayers were in vain, and without any fruit or effect., it seems strange and inconsistent. But we know that God holds the faithful in suspense, and so hears as to prove and try their patience, sometimes for a long time. This is the reason why he defers and delays his aid.
It is no wonder, then, that God did not hear the prayers of his servant, that is, according to the judgment of the flesh. For God never rejects his own, nor is he deaf to their prayers and their sighs; but the faithful often speak according to what the flesh judges. As, then, the Prophet found that he obtained nothing by prayer, he says that his prayer was shut out, or that the door was closed against him, so that his prayer did not come to God.
Now, this passage is worthy of special notice; for except God immediately meets us, we become languid, and not only our ardor in prayer is cooled but almost extinguished. Let us, then, bear in mind, theft though God may not help us soon, yet our prayers are never repudiated by him; and since we see that the holy fathers experienced the same thing, let us not wonder, if the Lord at this day were to try our faith in the same manner. Let us, therefore, persevere hi calling on Him; and should there be a longer delay, and our complaint be that we are not heard, yet let us proceed in the same course, as we shall see the Prophet did. It follows, —
Lamentations 3:9
Lamentations 3:9 9. He hath inclosed my ways with hewn stone, he hath made my paths crooked. 9. Sepivit (idem est verbum quod ante vidimus) vias meas lapide quadrato, semitas meas pervertit.
Other metaphors are used. Some think that the Prophet refers to the siege of Jerusalem, but such a view is not suitable. The metaphors correspond with one another, though they are somewhat different. He had said before, that he was enclosed by God, or surrounded as with a mound; and now he transfers this idea to his ways. When the life of man is spoken of, it is, we know, compared to a way. Then the Prophet includes under this word all the doings of his life, as though he had said, that all his plans were brought into straits, as though his way was shut up, so that he could not proceed: “Were I to proceed ill any direction, an obstacle is set before me; I am compelled to remain as it were fixed.” So the Prophet now says, his ways were enclosed, because God allowed none of His counsels or His purposes to be carried into effect.
And to the same purpose he adds, that. God had perverted his ways, that is, that he had confounded all his doings, and all his counsels.
But these words are added, with a squared stone The verb גזז gizaz, means to cut; hence the word גזית, gizit, signifies a polished stone, or one trimmed by the hammer. And we know that such stones are more durable and firmer than other stones. For when unpolished stones are used, the building is not so strong as when the stones are squared, as they fit together better. Then the Prophet intimates that the enclosures were such that he could by no means break through them, as they could not be broken. He, in short, means that he was so oppressed by God’s hand, that whatever he purposed God immediately reversed it. We now, then, perceive what he means by saying, that all his ways were subverted or overturned by God. This is not to be understood generally, for it is God who directs our ways. But he is said to pervert our ways, when he disconcerts our counsels, when all our purposes and efforts are rendered void; in a word, when God as it were meets us as an adversary, and impedes our course; it is then that he is said to pervert our ways. But this ought not to be understood as though God blinded men unjustly, or as though he led them astray. The Prophet only means that he could find no success in all his counsels, in all his efforts and doings, because he had God opposed to him. here I stop.
Prayer Lecture 8
Prayer
Grant, Almighty God, that as thou didst in former times so severely chastise thy people, we may in the present day patiently submit to all thy scourges, and in a humble and meek spirit suffer ourselves to be chastised as we deserve; and that we may not, in the meantime, cease to call on thee, and that however slowly thou mayest seem to hear our prayers, we may yet persevere continually to the end, until at length we shall really find that salvation is not in vain promised to all those who in sincerity of heart call on thee, through Christ our Lord. — Amen.