Lamentations 3:55 55. I called upon thy name, O LORD, out of the low dungeon. 55. Invocavi nomen tuum, Jehova, e puteo profunditatum.
We certainly see that the Prophet had an inward conflict, which also all the faithful experience, for the spirit fights against the flesh, as Paul teaches us. (Galatians 5:17.) Though, then, he on the one hand apprehended death, he yet ceased not to flee to God; for faith strengthened his mind so that he did not succumb, but on the contrary he firmly rejected the temptation presented to him. Though, then, he was, according to the flesh, persuaded as to his own ruin, he on the other hand, called on the name of God; for the faithful do not measure the power and grace of God by their own thoughts, but give glory to God by recumbing on him even in the greatest extremities.
And this passage ought to be carefully noticed; for when Satan cannot in any other way turn us aside from prayer, he alleges our weakness; “What meanest thou, miserable being? will God hear thee? for what canst thou do? thou tremblest, thou art anxious, nay, thou despairest; and yet thou thinkest that God will be propitious to thee.” Whenever, therefore, Satan tries to shut the door against us so as to prevent us to pray, let this example of the Prophet come to our minds; for he, though he thought himself lost, did not yet cast aside the confidence he entertained as to God’s help and aid. For whence arose his perseverance, except that he in a manner rebuked himself when he found himself so overwhelmed, and as it were dead. These two states of mind are seen in this short prayer of David,
“My God, my God, why hast thou forsaken me?” (Psalm 22:1.)
For when he addressed God, and called him his God, we see his rare and extraordinary faith; and when he complains that he was forsaken, we see how, through the infirmity of the flesh, he thought that it was all over with him as to his salvation. Such a conflict, then, is described here; but faith overcame and gained the victory, for the Prophet ceased not to cry to God, even from the pit of depths — from the pit, that is, from death itself.
And this also ought to be carefully observed; for when God bears us on his wings, or when he carries us in his bosom, it is easy to pray; but when we seem to be cast into the deepest gulfs, if we thence cry to him, it is a real and certain proof of faith and hope. As such passages often occur in the Psalms, they may be compared together; but I touch but slightly on the subject, for it is not my object to heap together all the quotations which are appropriate; it is enough to present the real meaning of the Prophet. It follows, —
Lamentations 3:56
Lamentations 3:56 56. Thou hast heard my voice: hide not thine ear at my breathing, at my cry. 56. Vocem meam audisti; ne occultes (vel, occludas) aurem tuam ad respirationem meam (vertunt, ad clamorem meum) et ad precationem meam (sed prius nomen accipio potius pro gemitu, vel clamore.)
When the Prophet says that God heard, it is the same as though he said, that he had so prayed that God became a witness of his earnestness and solicitude; for many boast in high terms of their earnestness and fervor and constancy in prayer, but their boastings are all empty and vain. But the Prophet summons God as a witness of his crying, as though he had said that he was not so overwhelmed by his adversity, but that he always fled to God.
He then says, Close not, etc.; it is properly, “hide not;” but as this is not quite suitable to ears, I am disposed to give this version, Close not thine ear to my cry. The verb רוח ruch, means to dilate, to respire; hence almost all render the noun here, “breathing;” but what follows cannot admit of this sense, to my prayer or cry. I have no doubt but that these two words mean crying; for in groaning the spirit of man dilates itself, and the soul, compressed by grief, expands. But when we cast our cares and troubles into the bosom of God, then the spirit forcibly emerges. This, then, is what the Prophet means, when he asks God not to close his ear to his dilation or groaning, and to his cry. It follows, —
Lamentations 3:57
Lamentations 3:57 57. Thou drewest near in the day that I called upon thee: thou saidst, Fear not. 57. Appropinquasti in die in quo clamavi ad te (vel, invocavi te,) dixisti, Ne timeas.
Here the Prophet tells us that he had experienced the goodness of God, because he had not suffered a repulse when he prayed. And this doctrine is especially useful to us, that is, to call to mind that we had not in time past prayed in vain. For we may hence feel assured, that as God ever continues like himself, he will be ever ready to help us when- ever we implore his protection. This, then, is the reason why the Prophet declares here that he had experienced the readiness of God to hear prayer: Thou didst come nigh, he says, in the day when I called on thee; thou didst say, Fear not And this approach or coming nigh refers to what was real or actually done, that God had stretched forth his hand and helped his servants. Since, then, they had been confirmed by such evidences, they had the privilege of ever fleeing to God. God, indeed, supplies us with reasons for hope, when he once and again aids us; and it is the same as though he testified that he will ever be the same as we have once and again found him to be.
He then adds an explanation, Thou didst say, Fear not He does not mean that God had spoken; but, as I have said, he thus sets forth the fact, that he had not sought God in vain, for he had relieved him. Though God may not speak, yet when we find that our prayers are heard by him, it is the same as though he raised us up and removed from us every fear. The sum of what is said is, that God had been propitious to his servants whenever they cried to him. It now follows, —
Lamentations 3:58
Lamentations 3:58 58. O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life. 58. Disceptasti, Domine, disceptationes animae meae, redemisti vitam meam.
For the same purpose he now says, that God had been his judge to undertake his cause, and not only once, for he had contended for him as though he had been his perpetual advocate. The meaning is, that the Prophet (who yet speaks in the name of all the faithful) had found God a defender and a helper, not only in one instance, but whenever he had been in trouble; for he uses the plural number, and says, Thou hast pleaded the pleadings of my soul
He adds, Thou hast redeemed my life. It is the way of God’s pleading when he delivers us as it were from death. Friends do, indeed, sometimes anxiously exert themselves, interposing for our defense, but they do not always succeed. But God is such a pleader of our cause, that he is also a deliverer, for our safety is in his hand. It follows, —
Lamentations 3:59
Lamentations 3:59 59. O LORD, thou hast seen my wrong: judge thou my cause. 59. Vidisti, Jehova, oppressionem (subversionem, alii vertunt, iniquitatem) meam; judica judicium meum.
The word עותתי, outti, is rendered by some “iniquity,” but in an ironical sense, as though the Prophet had said, “Thou, God, knowest whether I have offended.” But the word is to be taken passively; the verb עות, out, means, to subvert, as we have elsewhere seen, even in this chapter. Then, by his subversion, he means oppression, even when his adversaries unworthily trod him under their feet. And hence he asks God at the same time to judge his judgment, that is, to undertake his cause, and to appear as his defender, as he had formerly done; for he saw his subversion, that is, he saw that he was unjustly cast down and laid prostrate by the wicked. It follows, —
Lamentations 3:60
Lamentations 3:60 60. Thou hast seen all their vengeance and all their imaginations against me. 60. Vidisti omnes ultiones ipsorum, omnes cogitationes contra me.
This mode of speaking was often used by the saints, because God, when it pleased him to look on their miseries, was ever ready to bring them help. Nor were they words without meaning, when the faithful said, O Lord, thou hast seen; for they said this for their own sake, that they might shake off all unbelief. For as soon as any trial assails us, we imagine that God is turned away from us; and thus our flesh tempts us to despair. It is hence necessary that the faithful should in this respect struggle with themselves and feel assured that God has seen them. Though, then, human reason may say, that God does not see, but neglect and disregard his people, yet on the other hand, this doctrine ought to sustain them, it being certain that God does see them. This is the reason why David so often uses this mode of expression.
Thou, Jehovah, he says, hast seen all their vengeances By vengeances here he means acts of violence, according to what we find in Psalm 8:2, where God is said “to put to flight the enemy and the avenger.” By the avenger there he simply means, not such as retaliate wrongs, but cruel and violent men. So also, in this place, by vengeances, he means all kinds of cruelty, as also by thoughts he means wicked counsels, by which the ungodly sought to oppress the miserable and the innocent. He again repeats the same thing, —