Ezekiel 30

Ezekiel 30:1

Insights and Perspectives

Now instead of lamenting he begins to speak of the LORD’s lovingkindnesses (Lamentations 3:22). For the first time in this chapter he involves the whole people. He does not say “that I am not consumed”, but “that we are not consumed” [as ”indeed never cease” can also be translated]. In Lamentations 3:40-47 he also speaks in the plural. He knows that his feelings about the lovingkindness, compassion and faithfulness of the LORD are shared by all who cling to the LORD in their distress.

The eyes must be open for it to be able to say that. We learn this in dealing with God. If we have an eye for His lovingkindness and that His compassion never fails, there is the comfort of His presence every day (Lamentations 3:23). Every day we may begin with that and count on it to remain with us, for His faithfulness is great. Every new day is a renewal of God’s goodness.

To say that the LORD is kind and compassionate means that they feel supported by Him in the need in which they are. To say that His faithfulness is great means that they count on Him to keep His promises. One is for the present and the other for the future. For one, the believer looks upward; for the other, the believer looks forward. Both aspects are an encouragement to hold fast to Him.

What Jeremiah says in Lamentations 3:24 is also what the priest and Levite say, who have no portion in the land, but whose portion is the LORD (Numbers 18:20; cf. Psalms 16:5a; Psalms 73:26; Psalms 119:57a). He is their ground of life; He will provide for them and sustain them. By “my soul” is meant the whole person.

No support is left for him but the LORD alone. It is now not just a hope in what the LORD gives, as in Lamentations 3:21-23, but a hope in the LORD Himself. It is not a general hope, but a hope with an Object. This is how Jeremiah overcomes his despair. He communicates this so that all who are in great suffering will also have that hope. To have God as our portion is the only basis for hope.

Lamentations 3:25-27 all three begin not only with the same letter, but also with the same word, the word “good” (tow). This word expresses the will and purpose of God. These verses show three aspects of goodness. The first aspect is the goodness of the LORD Himself, of His nature, His Being (Lamentations 3:25). When the prophet has sight of this again, he testifies to it. Even though the LORD must bring pain and suffering, it is necessary to hold on to the fact that He is good. He expresses it that the LORD is good to everyone who waits for Him. This He is not only for him, but for all who seek Him.

The second aspect of goodness has the believer’s happiness in mind. It is good if we do not consume our strength with lamenting and grumbling, but wait for God’s time and expect our help from Him (Lamentations 3:26). He gives relief in His time. Therefore it is good to hope for His salvation, His outcome, and to wait for it silently.

Even though we are in great distress and even though we have to denounce ourselves because of our sins and even though we have to see God’s wrath in what is happening, if we flee to Him, He gives relief. Again, it is important to keep in mind the distinction already mentioned between an Old Testament believer and the New Testament believer (Lamentations 3:21).

The third aspect of goodness is bearing the yoke that the LORD puts on someone in his youth (Lamentations 3:27). It involves bowing under what He brings upon someone. One is taught not to rebel against it, but to accept it in the knowledge that God’s goodness governs it. The purpose is that someone in the growth and blossoming of his life already learns to deal with situations of brokenness and failing strength.

Such a yoke is good because it paves the way to the good of the previous two verses. The yoke teaches one to submit to the will of the LORD. Many have problems with the yoke later because they did not learn to bear it in their youth. It is about learning to bear the yoke of obedience and trust. Those who are exercised in it will have an easier time later. If we only spoil our children and always give them what they ask for, they will not know how to deal with setbacks later.

Also, Lamentations 3:28-30 begin not only with the same letter, but also with the same encouraging word, the word “let”. In connection with the previous verses, this means that those who acknowledge that the LORD is good can show it in their attitude when suffering. There is an ascending level of difficulty in these verses. Lamentations 3:29 is more difficult than Lamentations 3:28, while Lamentations 3:30 is even more difficult than Lamentations 3:29.

The yoke in youth (Lamentations 3:27) is the yoke of suffering that the LORD imposes (Lamentations 3:28). This yoke will separate a person from ordinary life and turn him into one who is cast out. To sit alone and be silent involves both acceptance of God’s will and the refusal to lament to people.

Young people especially have had a tough time during the siege and fall of Jerusalem. Their whole future is in ruins with the city. They find it difficult to bear their fate. However, if they have the same firm confidence in God’s promises in these terrible circumstances as Jeremiah has expressed here, it will bring them enormous spiritual gain.

Then there should be no rebellion, but a silent acceptance of it (Lamentations 3:29). It is suffering for His sake. Then we bear His yoke. The word “perhaps” does not take away the assurance of hearing. The word expresses that there is no right to be answered nor that it can be claimed.

Bearing the yoke leads to the willingness to be treated as a slave (Lamentations 3:30). Giving the cheek to the smiter here means that people are bowing under the judgment that God is exercising. It is He Who strikes. When the Lord Jesus speaks of turning the other cheek (Matthew 5:39), it has to do with other people hurting us for His sake. It is going the way of reproach after Him and on that way experiencing what His portion has been.

If the Lord is our portion, then it is our portion too. He gave His back to those who stroke Him, and His cheeks to those who plucked out the beard (Isaiah 50:6). Many bear in patience the afflictions that come from God, but when people do something to them, they react in anger. The God-fearing endures the latter as well as the former as sent from God.

Also, Lamentations 3:31-33 begin not only with the same letter but also with the same word, the word “for”. They give reasons that make bearing the yoke easier for they offer hope and prospects. We may feel that He has rejected us forever, but He does not (Lamentations 3:31). For Jeremiah, He is “the Lord” (Adonai), Who controls everything; nothing gets out of His hands. He determines both the severity and duration of the suffering. The time of suffering is over when He has accomplished His purpose with it.

Again, we have here the enormous contrast with the experience of the New Testament believer. We may say: “We know.” This is not pride or a false sense of security, but the language of one who sees the sacrifice of Christ as God sees it. The uncertainty of the Old Testament believer has been removed by the Offering for New Testament believers and replaced by the certainty that God is for us.

Another reason to bear the yoke and not cast it off is the knowledge that after He has caused grief, He also will have compassion (Lamentations 3:32). And He will show this in an overwhelming way. He not only takes away all sorrow, but He does so in a way that that sorrow is forgotten in light of “His abundant lovingkindness”. That great lovingkindness is so compassionate that nothing of the sadness remains (cf. 2 Corinthians 4:16-17).

The third reason to accept the yoke is the knowledge of God’s heart (Lamentations 3:33). He is not a God Who takes pleasure in afflicting and grieving people. He does so with pain in His heart. Yet He knows that this is necessary because He wants man to return to Him. Therefore, He acts out of love.

Ezekiel 30:2

Insights and Perspectives

Now instead of lamenting he begins to speak of the LORD’s lovingkindnesses (Lamentations 3:22). For the first time in this chapter he involves the whole people. He does not say “that I am not consumed”, but “that we are not consumed” [as ”indeed never cease” can also be translated]. In Lamentations 3:40-47 he also speaks in the plural. He knows that his feelings about the lovingkindness, compassion and faithfulness of the LORD are shared by all who cling to the LORD in their distress.

The eyes must be open for it to be able to say that. We learn this in dealing with God. If we have an eye for His lovingkindness and that His compassion never fails, there is the comfort of His presence every day (Lamentations 3:23). Every day we may begin with that and count on it to remain with us, for His faithfulness is great. Every new day is a renewal of God’s goodness.

To say that the LORD is kind and compassionate means that they feel supported by Him in the need in which they are. To say that His faithfulness is great means that they count on Him to keep His promises. One is for the present and the other for the future. For one, the believer looks upward; for the other, the believer looks forward. Both aspects are an encouragement to hold fast to Him.

What Jeremiah says in Lamentations 3:24 is also what the priest and Levite say, who have no portion in the land, but whose portion is the LORD (Numbers 18:20; cf. Psalms 16:5a; Psalms 73:26; Psalms 119:57a). He is their ground of life; He will provide for them and sustain them. By “my soul” is meant the whole person.

No support is left for him but the LORD alone. It is now not just a hope in what the LORD gives, as in Lamentations 3:21-23, but a hope in the LORD Himself. It is not a general hope, but a hope with an Object. This is how Jeremiah overcomes his despair. He communicates this so that all who are in great suffering will also have that hope. To have God as our portion is the only basis for hope.

Lamentations 3:25-27 all three begin not only with the same letter, but also with the same word, the word “good” (tow). This word expresses the will and purpose of God. These verses show three aspects of goodness. The first aspect is the goodness of the LORD Himself, of His nature, His Being (Lamentations 3:25). When the prophet has sight of this again, he testifies to it. Even though the LORD must bring pain and suffering, it is necessary to hold on to the fact that He is good. He expresses it that the LORD is good to everyone who waits for Him. This He is not only for him, but for all who seek Him.

The second aspect of goodness has the believer’s happiness in mind. It is good if we do not consume our strength with lamenting and grumbling, but wait for God’s time and expect our help from Him (Lamentations 3:26). He gives relief in His time. Therefore it is good to hope for His salvation, His outcome, and to wait for it silently.

Even though we are in great distress and even though we have to denounce ourselves because of our sins and even though we have to see God’s wrath in what is happening, if we flee to Him, He gives relief. Again, it is important to keep in mind the distinction already mentioned between an Old Testament believer and the New Testament believer (Lamentations 3:21).

The third aspect of goodness is bearing the yoke that the LORD puts on someone in his youth (Lamentations 3:27). It involves bowing under what He brings upon someone. One is taught not to rebel against it, but to accept it in the knowledge that God’s goodness governs it. The purpose is that someone in the growth and blossoming of his life already learns to deal with situations of brokenness and failing strength.

Such a yoke is good because it paves the way to the good of the previous two verses. The yoke teaches one to submit to the will of the LORD. Many have problems with the yoke later because they did not learn to bear it in their youth. It is about learning to bear the yoke of obedience and trust. Those who are exercised in it will have an easier time later. If we only spoil our children and always give them what they ask for, they will not know how to deal with setbacks later.

Also, Lamentations 3:28-30 begin not only with the same letter, but also with the same encouraging word, the word “let”. In connection with the previous verses, this means that those who acknowledge that the LORD is good can show it in their attitude when suffering. There is an ascending level of difficulty in these verses. Lamentations 3:29 is more difficult than Lamentations 3:28, while Lamentations 3:30 is even more difficult than Lamentations 3:29.

The yoke in youth (Lamentations 3:27) is the yoke of suffering that the LORD imposes (Lamentations 3:28). This yoke will separate a person from ordinary life and turn him into one who is cast out. To sit alone and be silent involves both acceptance of God’s will and the refusal to lament to people.

Young people especially have had a tough time during the siege and fall of Jerusalem. Their whole future is in ruins with the city. They find it difficult to bear their fate. However, if they have the same firm confidence in God’s promises in these terrible circumstances as Jeremiah has expressed here, it will bring them enormous spiritual gain.

Then there should be no rebellion, but a silent acceptance of it (Lamentations 3:29). It is suffering for His sake. Then we bear His yoke. The word “perhaps” does not take away the assurance of hearing. The word expresses that there is no right to be answered nor that it can be claimed.

Bearing the yoke leads to the willingness to be treated as a slave (Lamentations 3:30). Giving the cheek to the smiter here means that people are bowing under the judgment that God is exercising. It is He Who strikes. When the Lord Jesus speaks of turning the other cheek (Matthew 5:39), it has to do with other people hurting us for His sake. It is going the way of reproach after Him and on that way experiencing what His portion has been.

If the Lord is our portion, then it is our portion too. He gave His back to those who stroke Him, and His cheeks to those who plucked out the beard (Isaiah 50:6). Many bear in patience the afflictions that come from God, but when people do something to them, they react in anger. The God-fearing endures the latter as well as the former as sent from God.

Also, Lamentations 3:31-33 begin not only with the same letter but also with the same word, the word “for”. They give reasons that make bearing the yoke easier for they offer hope and prospects. We may feel that He has rejected us forever, but He does not (Lamentations 3:31). For Jeremiah, He is “the Lord” (Adonai), Who controls everything; nothing gets out of His hands. He determines both the severity and duration of the suffering. The time of suffering is over when He has accomplished His purpose with it.

Again, we have here the enormous contrast with the experience of the New Testament believer. We may say: “We know.” This is not pride or a false sense of security, but the language of one who sees the sacrifice of Christ as God sees it. The uncertainty of the Old Testament believer has been removed by the Offering for New Testament believers and replaced by the certainty that God is for us.

Another reason to bear the yoke and not cast it off is the knowledge that after He has caused grief, He also will have compassion (Lamentations 3:32). And He will show this in an overwhelming way. He not only takes away all sorrow, but He does so in a way that that sorrow is forgotten in light of “His abundant lovingkindness”. That great lovingkindness is so compassionate that nothing of the sadness remains (cf. 2 Corinthians 4:16-17).

The third reason to accept the yoke is the knowledge of God’s heart (Lamentations 3:33). He is not a God Who takes pleasure in afflicting and grieving people. He does so with pain in His heart. Yet He knows that this is necessary because He wants man to return to Him. Therefore, He acts out of love.

Ezekiel 30:3

Insights and Perspectives

Now instead of lamenting he begins to speak of the LORD’s lovingkindnesses (Lamentations 3:22). For the first time in this chapter he involves the whole people. He does not say “that I am not consumed”, but “that we are not consumed” [as ”indeed never cease” can also be translated]. In Lamentations 3:40-47 he also speaks in the plural. He knows that his feelings about the lovingkindness, compassion and faithfulness of the LORD are shared by all who cling to the LORD in their distress.

The eyes must be open for it to be able to say that. We learn this in dealing with God. If we have an eye for His lovingkindness and that His compassion never fails, there is the comfort of His presence every day (Lamentations 3:23). Every day we may begin with that and count on it to remain with us, for His faithfulness is great. Every new day is a renewal of God’s goodness.

To say that the LORD is kind and compassionate means that they feel supported by Him in the need in which they are. To say that His faithfulness is great means that they count on Him to keep His promises. One is for the present and the other for the future. For one, the believer looks upward; for the other, the believer looks forward. Both aspects are an encouragement to hold fast to Him.

What Jeremiah says in Lamentations 3:24 is also what the priest and Levite say, who have no portion in the land, but whose portion is the LORD (Numbers 18:20; cf. Psalms 16:5a; Psalms 73:26; Psalms 119:57a). He is their ground of life; He will provide for them and sustain them. By “my soul” is meant the whole person.

No support is left for him but the LORD alone. It is now not just a hope in what the LORD gives, as in Lamentations 3:21-23, but a hope in the LORD Himself. It is not a general hope, but a hope with an Object. This is how Jeremiah overcomes his despair. He communicates this so that all who are in great suffering will also have that hope. To have God as our portion is the only basis for hope.

Lamentations 3:25-27 all three begin not only with the same letter, but also with the same word, the word “good” (tow). This word expresses the will and purpose of God. These verses show three aspects of goodness. The first aspect is the goodness of the LORD Himself, of His nature, His Being (Lamentations 3:25). When the prophet has sight of this again, he testifies to it. Even though the LORD must bring pain and suffering, it is necessary to hold on to the fact that He is good. He expresses it that the LORD is good to everyone who waits for Him. This He is not only for him, but for all who seek Him.

The second aspect of goodness has the believer’s happiness in mind. It is good if we do not consume our strength with lamenting and grumbling, but wait for God’s time and expect our help from Him (Lamentations 3:26). He gives relief in His time. Therefore it is good to hope for His salvation, His outcome, and to wait for it silently.

Even though we are in great distress and even though we have to denounce ourselves because of our sins and even though we have to see God’s wrath in what is happening, if we flee to Him, He gives relief. Again, it is important to keep in mind the distinction already mentioned between an Old Testament believer and the New Testament believer (Lamentations 3:21).

The third aspect of goodness is bearing the yoke that the LORD puts on someone in his youth (Lamentations 3:27). It involves bowing under what He brings upon someone. One is taught not to rebel against it, but to accept it in the knowledge that God’s goodness governs it. The purpose is that someone in the growth and blossoming of his life already learns to deal with situations of brokenness and failing strength.

Such a yoke is good because it paves the way to the good of the previous two verses. The yoke teaches one to submit to the will of the LORD. Many have problems with the yoke later because they did not learn to bear it in their youth. It is about learning to bear the yoke of obedience and trust. Those who are exercised in it will have an easier time later. If we only spoil our children and always give them what they ask for, they will not know how to deal with setbacks later.

Also, Lamentations 3:28-30 begin not only with the same letter, but also with the same encouraging word, the word “let”. In connection with the previous verses, this means that those who acknowledge that the LORD is good can show it in their attitude when suffering. There is an ascending level of difficulty in these verses. Lamentations 3:29 is more difficult than Lamentations 3:28, while Lamentations 3:30 is even more difficult than Lamentations 3:29.

The yoke in youth (Lamentations 3:27) is the yoke of suffering that the LORD imposes (Lamentations 3:28). This yoke will separate a person from ordinary life and turn him into one who is cast out. To sit alone and be silent involves both acceptance of God’s will and the refusal to lament to people.

Young people especially have had a tough time during the siege and fall of Jerusalem. Their whole future is in ruins with the city. They find it difficult to bear their fate. However, if they have the same firm confidence in God’s promises in these terrible circumstances as Jeremiah has expressed here, it will bring them enormous spiritual gain.

Then there should be no rebellion, but a silent acceptance of it (Lamentations 3:29). It is suffering for His sake. Then we bear His yoke. The word “perhaps” does not take away the assurance of hearing. The word expresses that there is no right to be answered nor that it can be claimed.

Bearing the yoke leads to the willingness to be treated as a slave (Lamentations 3:30). Giving the cheek to the smiter here means that people are bowing under the judgment that God is exercising. It is He Who strikes. When the Lord Jesus speaks of turning the other cheek (Matthew 5:39), it has to do with other people hurting us for His sake. It is going the way of reproach after Him and on that way experiencing what His portion has been.

If the Lord is our portion, then it is our portion too. He gave His back to those who stroke Him, and His cheeks to those who plucked out the beard (Isaiah 50:6). Many bear in patience the afflictions that come from God, but when people do something to them, they react in anger. The God-fearing endures the latter as well as the former as sent from God.

Also, Lamentations 3:31-33 begin not only with the same letter but also with the same word, the word “for”. They give reasons that make bearing the yoke easier for they offer hope and prospects. We may feel that He has rejected us forever, but He does not (Lamentations 3:31). For Jeremiah, He is “the Lord” (Adonai), Who controls everything; nothing gets out of His hands. He determines both the severity and duration of the suffering. The time of suffering is over when He has accomplished His purpose with it.

Again, we have here the enormous contrast with the experience of the New Testament believer. We may say: “We know.” This is not pride or a false sense of security, but the language of one who sees the sacrifice of Christ as God sees it. The uncertainty of the Old Testament believer has been removed by the Offering for New Testament believers and replaced by the certainty that God is for us.

Another reason to bear the yoke and not cast it off is the knowledge that after He has caused grief, He also will have compassion (Lamentations 3:32). And He will show this in an overwhelming way. He not only takes away all sorrow, but He does so in a way that that sorrow is forgotten in light of “His abundant lovingkindness”. That great lovingkindness is so compassionate that nothing of the sadness remains (cf. 2 Corinthians 4:16-17).

The third reason to accept the yoke is the knowledge of God’s heart (Lamentations 3:33). He is not a God Who takes pleasure in afflicting and grieving people. He does so with pain in His heart. Yet He knows that this is necessary because He wants man to return to Him. Therefore, He acts out of love.

Ezekiel 30:4

Insights and Perspectives

Now instead of lamenting he begins to speak of the LORD’s lovingkindnesses (Lamentations 3:22). For the first time in this chapter he involves the whole people. He does not say “that I am not consumed”, but “that we are not consumed” [as ”indeed never cease” can also be translated]. In Lamentations 3:40-47 he also speaks in the plural. He knows that his feelings about the lovingkindness, compassion and faithfulness of the LORD are shared by all who cling to the LORD in their distress.

The eyes must be open for it to be able to say that. We learn this in dealing with God. If we have an eye for His lovingkindness and that His compassion never fails, there is the comfort of His presence every day (Lamentations 3:23). Every day we may begin with that and count on it to remain with us, for His faithfulness is great. Every new day is a renewal of God’s goodness.

To say that the LORD is kind and compassionate means that they feel supported by Him in the need in which they are. To say that His faithfulness is great means that they count on Him to keep His promises. One is for the present and the other for the future. For one, the believer looks upward; for the other, the believer looks forward. Both aspects are an encouragement to hold fast to Him.

What Jeremiah says in Lamentations 3:24 is also what the priest and Levite say, who have no portion in the land, but whose portion is the LORD (Numbers 18:20; cf. Psalms 16:5a; Psalms 73:26; Psalms 119:57a). He is their ground of life; He will provide for them and sustain them. By “my soul” is meant the whole person.

No support is left for him but the LORD alone. It is now not just a hope in what the LORD gives, as in Lamentations 3:21-23, but a hope in the LORD Himself. It is not a general hope, but a hope with an Object. This is how Jeremiah overcomes his despair. He communicates this so that all who are in great suffering will also have that hope. To have God as our portion is the only basis for hope.

Lamentations 3:25-27 all three begin not only with the same letter, but also with the same word, the word “good” (tow). This word expresses the will and purpose of God. These verses show three aspects of goodness. The first aspect is the goodness of the LORD Himself, of His nature, His Being (Lamentations 3:25). When the prophet has sight of this again, he testifies to it. Even though the LORD must bring pain and suffering, it is necessary to hold on to the fact that He is good. He expresses it that the LORD is good to everyone who waits for Him. This He is not only for him, but for all who seek Him.

The second aspect of goodness has the believer’s happiness in mind. It is good if we do not consume our strength with lamenting and grumbling, but wait for God’s time and expect our help from Him (Lamentations 3:26). He gives relief in His time. Therefore it is good to hope for His salvation, His outcome, and to wait for it silently.

Even though we are in great distress and even though we have to denounce ourselves because of our sins and even though we have to see God’s wrath in what is happening, if we flee to Him, He gives relief. Again, it is important to keep in mind the distinction already mentioned between an Old Testament believer and the New Testament believer (Lamentations 3:21).

The third aspect of goodness is bearing the yoke that the LORD puts on someone in his youth (Lamentations 3:27). It involves bowing under what He brings upon someone. One is taught not to rebel against it, but to accept it in the knowledge that God’s goodness governs it. The purpose is that someone in the growth and blossoming of his life already learns to deal with situations of brokenness and failing strength.

Such a yoke is good because it paves the way to the good of the previous two verses. The yoke teaches one to submit to the will of the LORD. Many have problems with the yoke later because they did not learn to bear it in their youth. It is about learning to bear the yoke of obedience and trust. Those who are exercised in it will have an easier time later. If we only spoil our children and always give them what they ask for, they will not know how to deal with setbacks later.

Also, Lamentations 3:28-30 begin not only with the same letter, but also with the same encouraging word, the word “let”. In connection with the previous verses, this means that those who acknowledge that the LORD is good can show it in their attitude when suffering. There is an ascending level of difficulty in these verses. Lamentations 3:29 is more difficult than Lamentations 3:28, while Lamentations 3:30 is even more difficult than Lamentations 3:29.

The yoke in youth (Lamentations 3:27) is the yoke of suffering that the LORD imposes (Lamentations 3:28). This yoke will separate a person from ordinary life and turn him into one who is cast out. To sit alone and be silent involves both acceptance of God’s will and the refusal to lament to people.

Young people especially have had a tough time during the siege and fall of Jerusalem. Their whole future is in ruins with the city. They find it difficult to bear their fate. However, if they have the same firm confidence in God’s promises in these terrible circumstances as Jeremiah has expressed here, it will bring them enormous spiritual gain.

Then there should be no rebellion, but a silent acceptance of it (Lamentations 3:29). It is suffering for His sake. Then we bear His yoke. The word “perhaps” does not take away the assurance of hearing. The word expresses that there is no right to be answered nor that it can be claimed.

Bearing the yoke leads to the willingness to be treated as a slave (Lamentations 3:30). Giving the cheek to the smiter here means that people are bowing under the judgment that God is exercising. It is He Who strikes. When the Lord Jesus speaks of turning the other cheek (Matthew 5:39), it has to do with other people hurting us for His sake. It is going the way of reproach after Him and on that way experiencing what His portion has been.

If the Lord is our portion, then it is our portion too. He gave His back to those who stroke Him, and His cheeks to those who plucked out the beard (Isaiah 50:6). Many bear in patience the afflictions that come from God, but when people do something to them, they react in anger. The God-fearing endures the latter as well as the former as sent from God.

Also, Lamentations 3:31-33 begin not only with the same letter but also with the same word, the word “for”. They give reasons that make bearing the yoke easier for they offer hope and prospects. We may feel that He has rejected us forever, but He does not (Lamentations 3:31). For Jeremiah, He is “the Lord” (Adonai), Who controls everything; nothing gets out of His hands. He determines both the severity and duration of the suffering. The time of suffering is over when He has accomplished His purpose with it.

Again, we have here the enormous contrast with the experience of the New Testament believer. We may say: “We know.” This is not pride or a false sense of security, but the language of one who sees the sacrifice of Christ as God sees it. The uncertainty of the Old Testament believer has been removed by the Offering for New Testament believers and replaced by the certainty that God is for us.

Another reason to bear the yoke and not cast it off is the knowledge that after He has caused grief, He also will have compassion (Lamentations 3:32). And He will show this in an overwhelming way. He not only takes away all sorrow, but He does so in a way that that sorrow is forgotten in light of “His abundant lovingkindness”. That great lovingkindness is so compassionate that nothing of the sadness remains (cf. 2 Corinthians 4:16-17).

The third reason to accept the yoke is the knowledge of God’s heart (Lamentations 3:33). He is not a God Who takes pleasure in afflicting and grieving people. He does so with pain in His heart. Yet He knows that this is necessary because He wants man to return to Him. Therefore, He acts out of love.

Ezekiel 30:5

Insights and Perspectives

Now instead of lamenting he begins to speak of the LORD’s lovingkindnesses (Lamentations 3:22). For the first time in this chapter he involves the whole people. He does not say “that I am not consumed”, but “that we are not consumed” [as ”indeed never cease” can also be translated]. In Lamentations 3:40-47 he also speaks in the plural. He knows that his feelings about the lovingkindness, compassion and faithfulness of the LORD are shared by all who cling to the LORD in their distress.

The eyes must be open for it to be able to say that. We learn this in dealing with God. If we have an eye for His lovingkindness and that His compassion never fails, there is the comfort of His presence every day (Lamentations 3:23). Every day we may begin with that and count on it to remain with us, for His faithfulness is great. Every new day is a renewal of God’s goodness.

To say that the LORD is kind and compassionate means that they feel supported by Him in the need in which they are. To say that His faithfulness is great means that they count on Him to keep His promises. One is for the present and the other for the future. For one, the believer looks upward; for the other, the believer looks forward. Both aspects are an encouragement to hold fast to Him.

What Jeremiah says in Lamentations 3:24 is also what the priest and Levite say, who have no portion in the land, but whose portion is the LORD (Numbers 18:20; cf. Psalms 16:5a; Psalms 73:26; Psalms 119:57a). He is their ground of life; He will provide for them and sustain them. By “my soul” is meant the whole person.

No support is left for him but the LORD alone. It is now not just a hope in what the LORD gives, as in Lamentations 3:21-23, but a hope in the LORD Himself. It is not a general hope, but a hope with an Object. This is how Jeremiah overcomes his despair. He communicates this so that all who are in great suffering will also have that hope. To have God as our portion is the only basis for hope.

Lamentations 3:25-27 all three begin not only with the same letter, but also with the same word, the word “good” (tow). This word expresses the will and purpose of God. These verses show three aspects of goodness. The first aspect is the goodness of the LORD Himself, of His nature, His Being (Lamentations 3:25). When the prophet has sight of this again, he testifies to it. Even though the LORD must bring pain and suffering, it is necessary to hold on to the fact that He is good. He expresses it that the LORD is good to everyone who waits for Him. This He is not only for him, but for all who seek Him.

The second aspect of goodness has the believer’s happiness in mind. It is good if we do not consume our strength with lamenting and grumbling, but wait for God’s time and expect our help from Him (Lamentations 3:26). He gives relief in His time. Therefore it is good to hope for His salvation, His outcome, and to wait for it silently.

Even though we are in great distress and even though we have to denounce ourselves because of our sins and even though we have to see God’s wrath in what is happening, if we flee to Him, He gives relief. Again, it is important to keep in mind the distinction already mentioned between an Old Testament believer and the New Testament believer (Lamentations 3:21).

The third aspect of goodness is bearing the yoke that the LORD puts on someone in his youth (Lamentations 3:27). It involves bowing under what He brings upon someone. One is taught not to rebel against it, but to accept it in the knowledge that God’s goodness governs it. The purpose is that someone in the growth and blossoming of his life already learns to deal with situations of brokenness and failing strength.

Such a yoke is good because it paves the way to the good of the previous two verses. The yoke teaches one to submit to the will of the LORD. Many have problems with the yoke later because they did not learn to bear it in their youth. It is about learning to bear the yoke of obedience and trust. Those who are exercised in it will have an easier time later. If we only spoil our children and always give them what they ask for, they will not know how to deal with setbacks later.

Also, Lamentations 3:28-30 begin not only with the same letter, but also with the same encouraging word, the word “let”. In connection with the previous verses, this means that those who acknowledge that the LORD is good can show it in their attitude when suffering. There is an ascending level of difficulty in these verses. Lamentations 3:29 is more difficult than Lamentations 3:28, while Lamentations 3:30 is even more difficult than Lamentations 3:29.

The yoke in youth (Lamentations 3:27) is the yoke of suffering that the LORD imposes (Lamentations 3:28). This yoke will separate a person from ordinary life and turn him into one who is cast out. To sit alone and be silent involves both acceptance of God’s will and the refusal to lament to people.

Young people especially have had a tough time during the siege and fall of Jerusalem. Their whole future is in ruins with the city. They find it difficult to bear their fate. However, if they have the same firm confidence in God’s promises in these terrible circumstances as Jeremiah has expressed here, it will bring them enormous spiritual gain.

Then there should be no rebellion, but a silent acceptance of it (Lamentations 3:29). It is suffering for His sake. Then we bear His yoke. The word “perhaps” does not take away the assurance of hearing. The word expresses that there is no right to be answered nor that it can be claimed.

Bearing the yoke leads to the willingness to be treated as a slave (Lamentations 3:30). Giving the cheek to the smiter here means that people are bowing under the judgment that God is exercising. It is He Who strikes. When the Lord Jesus speaks of turning the other cheek (Matthew 5:39), it has to do with other people hurting us for His sake. It is going the way of reproach after Him and on that way experiencing what His portion has been.

If the Lord is our portion, then it is our portion too. He gave His back to those who stroke Him, and His cheeks to those who plucked out the beard (Isaiah 50:6). Many bear in patience the afflictions that come from God, but when people do something to them, they react in anger. The God-fearing endures the latter as well as the former as sent from God.

Also, Lamentations 3:31-33 begin not only with the same letter but also with the same word, the word “for”. They give reasons that make bearing the yoke easier for they offer hope and prospects. We may feel that He has rejected us forever, but He does not (Lamentations 3:31). For Jeremiah, He is “the Lord” (Adonai), Who controls everything; nothing gets out of His hands. He determines both the severity and duration of the suffering. The time of suffering is over when He has accomplished His purpose with it.

Again, we have here the enormous contrast with the experience of the New Testament believer. We may say: “We know.” This is not pride or a false sense of security, but the language of one who sees the sacrifice of Christ as God sees it. The uncertainty of the Old Testament believer has been removed by the Offering for New Testament believers and replaced by the certainty that God is for us.

Another reason to bear the yoke and not cast it off is the knowledge that after He has caused grief, He also will have compassion (Lamentations 3:32). And He will show this in an overwhelming way. He not only takes away all sorrow, but He does so in a way that that sorrow is forgotten in light of “His abundant lovingkindness”. That great lovingkindness is so compassionate that nothing of the sadness remains (cf. 2 Corinthians 4:16-17).

The third reason to accept the yoke is the knowledge of God’s heart (Lamentations 3:33). He is not a God Who takes pleasure in afflicting and grieving people. He does so with pain in His heart. Yet He knows that this is necessary because He wants man to return to Him. Therefore, He acts out of love.

Ezekiel 30:6

Insights and Perspectives

Now instead of lamenting he begins to speak of the LORD’s lovingkindnesses (Lamentations 3:22). For the first time in this chapter he involves the whole people. He does not say “that I am not consumed”, but “that we are not consumed” [as ”indeed never cease” can also be translated]. In Lamentations 3:40-47 he also speaks in the plural. He knows that his feelings about the lovingkindness, compassion and faithfulness of the LORD are shared by all who cling to the LORD in their distress.

The eyes must be open for it to be able to say that. We learn this in dealing with God. If we have an eye for His lovingkindness and that His compassion never fails, there is the comfort of His presence every day (Lamentations 3:23). Every day we may begin with that and count on it to remain with us, for His faithfulness is great. Every new day is a renewal of God’s goodness.

To say that the LORD is kind and compassionate means that they feel supported by Him in the need in which they are. To say that His faithfulness is great means that they count on Him to keep His promises. One is for the present and the other for the future. For one, the believer looks upward; for the other, the believer looks forward. Both aspects are an encouragement to hold fast to Him.

What Jeremiah says in Lamentations 3:24 is also what the priest and Levite say, who have no portion in the land, but whose portion is the LORD (Numbers 18:20; cf. Psalms 16:5a; Psalms 73:26; Psalms 119:57a). He is their ground of life; He will provide for them and sustain them. By “my soul” is meant the whole person.

No support is left for him but the LORD alone. It is now not just a hope in what the LORD gives, as in Lamentations 3:21-23, but a hope in the LORD Himself. It is not a general hope, but a hope with an Object. This is how Jeremiah overcomes his despair. He communicates this so that all who are in great suffering will also have that hope. To have God as our portion is the only basis for hope.

Lamentations 3:25-27 all three begin not only with the same letter, but also with the same word, the word “good” (tow). This word expresses the will and purpose of God. These verses show three aspects of goodness. The first aspect is the goodness of the LORD Himself, of His nature, His Being (Lamentations 3:25). When the prophet has sight of this again, he testifies to it. Even though the LORD must bring pain and suffering, it is necessary to hold on to the fact that He is good. He expresses it that the LORD is good to everyone who waits for Him. This He is not only for him, but for all who seek Him.

The second aspect of goodness has the believer’s happiness in mind. It is good if we do not consume our strength with lamenting and grumbling, but wait for God’s time and expect our help from Him (Lamentations 3:26). He gives relief in His time. Therefore it is good to hope for His salvation, His outcome, and to wait for it silently.

Even though we are in great distress and even though we have to denounce ourselves because of our sins and even though we have to see God’s wrath in what is happening, if we flee to Him, He gives relief. Again, it is important to keep in mind the distinction already mentioned between an Old Testament believer and the New Testament believer (Lamentations 3:21).

The third aspect of goodness is bearing the yoke that the LORD puts on someone in his youth (Lamentations 3:27). It involves bowing under what He brings upon someone. One is taught not to rebel against it, but to accept it in the knowledge that God’s goodness governs it. The purpose is that someone in the growth and blossoming of his life already learns to deal with situations of brokenness and failing strength.

Such a yoke is good because it paves the way to the good of the previous two verses. The yoke teaches one to submit to the will of the LORD. Many have problems with the yoke later because they did not learn to bear it in their youth. It is about learning to bear the yoke of obedience and trust. Those who are exercised in it will have an easier time later. If we only spoil our children and always give them what they ask for, they will not know how to deal with setbacks later.

Also, Lamentations 3:28-30 begin not only with the same letter, but also with the same encouraging word, the word “let”. In connection with the previous verses, this means that those who acknowledge that the LORD is good can show it in their attitude when suffering. There is an ascending level of difficulty in these verses. Lamentations 3:29 is more difficult than Lamentations 3:28, while Lamentations 3:30 is even more difficult than Lamentations 3:29.

The yoke in youth (Lamentations 3:27) is the yoke of suffering that the LORD imposes (Lamentations 3:28). This yoke will separate a person from ordinary life and turn him into one who is cast out. To sit alone and be silent involves both acceptance of God’s will and the refusal to lament to people.

Young people especially have had a tough time during the siege and fall of Jerusalem. Their whole future is in ruins with the city. They find it difficult to bear their fate. However, if they have the same firm confidence in God’s promises in these terrible circumstances as Jeremiah has expressed here, it will bring them enormous spiritual gain.

Then there should be no rebellion, but a silent acceptance of it (Lamentations 3:29). It is suffering for His sake. Then we bear His yoke. The word “perhaps” does not take away the assurance of hearing. The word expresses that there is no right to be answered nor that it can be claimed.

Bearing the yoke leads to the willingness to be treated as a slave (Lamentations 3:30). Giving the cheek to the smiter here means that people are bowing under the judgment that God is exercising. It is He Who strikes. When the Lord Jesus speaks of turning the other cheek (Matthew 5:39), it has to do with other people hurting us for His sake. It is going the way of reproach after Him and on that way experiencing what His portion has been.

If the Lord is our portion, then it is our portion too. He gave His back to those who stroke Him, and His cheeks to those who plucked out the beard (Isaiah 50:6). Many bear in patience the afflictions that come from God, but when people do something to them, they react in anger. The God-fearing endures the latter as well as the former as sent from God.

Also, Lamentations 3:31-33 begin not only with the same letter but also with the same word, the word “for”. They give reasons that make bearing the yoke easier for they offer hope and prospects. We may feel that He has rejected us forever, but He does not (Lamentations 3:31). For Jeremiah, He is “the Lord” (Adonai), Who controls everything; nothing gets out of His hands. He determines both the severity and duration of the suffering. The time of suffering is over when He has accomplished His purpose with it.

Again, we have here the enormous contrast with the experience of the New Testament believer. We may say: “We know.” This is not pride or a false sense of security, but the language of one who sees the sacrifice of Christ as God sees it. The uncertainty of the Old Testament believer has been removed by the Offering for New Testament believers and replaced by the certainty that God is for us.

Another reason to bear the yoke and not cast it off is the knowledge that after He has caused grief, He also will have compassion (Lamentations 3:32). And He will show this in an overwhelming way. He not only takes away all sorrow, but He does so in a way that that sorrow is forgotten in light of “His abundant lovingkindness”. That great lovingkindness is so compassionate that nothing of the sadness remains (cf. 2 Corinthians 4:16-17).

The third reason to accept the yoke is the knowledge of God’s heart (Lamentations 3:33). He is not a God Who takes pleasure in afflicting and grieving people. He does so with pain in His heart. Yet He knows that this is necessary because He wants man to return to Him. Therefore, He acts out of love.

Ezekiel 30:7

Insights and Perspectives

Now instead of lamenting he begins to speak of the LORD’s lovingkindnesses (Lamentations 3:22). For the first time in this chapter he involves the whole people. He does not say “that I am not consumed”, but “that we are not consumed” [as ”indeed never cease” can also be translated]. In Lamentations 3:40-47 he also speaks in the plural. He knows that his feelings about the lovingkindness, compassion and faithfulness of the LORD are shared by all who cling to the LORD in their distress.

The eyes must be open for it to be able to say that. We learn this in dealing with God. If we have an eye for His lovingkindness and that His compassion never fails, there is the comfort of His presence every day (Lamentations 3:23). Every day we may begin with that and count on it to remain with us, for His faithfulness is great. Every new day is a renewal of God’s goodness.

To say that the LORD is kind and compassionate means that they feel supported by Him in the need in which they are. To say that His faithfulness is great means that they count on Him to keep His promises. One is for the present and the other for the future. For one, the believer looks upward; for the other, the believer looks forward. Both aspects are an encouragement to hold fast to Him.

What Jeremiah says in Lamentations 3:24 is also what the priest and Levite say, who have no portion in the land, but whose portion is the LORD (Numbers 18:20; cf. Psalms 16:5a; Psalms 73:26; Psalms 119:57a). He is their ground of life; He will provide for them and sustain them. By “my soul” is meant the whole person.

No support is left for him but the LORD alone. It is now not just a hope in what the LORD gives, as in Lamentations 3:21-23, but a hope in the LORD Himself. It is not a general hope, but a hope with an Object. This is how Jeremiah overcomes his despair. He communicates this so that all who are in great suffering will also have that hope. To have God as our portion is the only basis for hope.

Lamentations 3:25-27 all three begin not only with the same letter, but also with the same word, the word “good” (tow). This word expresses the will and purpose of God. These verses show three aspects of goodness. The first aspect is the goodness of the LORD Himself, of His nature, His Being (Lamentations 3:25). When the prophet has sight of this again, he testifies to it. Even though the LORD must bring pain and suffering, it is necessary to hold on to the fact that He is good. He expresses it that the LORD is good to everyone who waits for Him. This He is not only for him, but for all who seek Him.

The second aspect of goodness has the believer’s happiness in mind. It is good if we do not consume our strength with lamenting and grumbling, but wait for God’s time and expect our help from Him (Lamentations 3:26). He gives relief in His time. Therefore it is good to hope for His salvation, His outcome, and to wait for it silently.

Even though we are in great distress and even though we have to denounce ourselves because of our sins and even though we have to see God’s wrath in what is happening, if we flee to Him, He gives relief. Again, it is important to keep in mind the distinction already mentioned between an Old Testament believer and the New Testament believer (Lamentations 3:21).

The third aspect of goodness is bearing the yoke that the LORD puts on someone in his youth (Lamentations 3:27). It involves bowing under what He brings upon someone. One is taught not to rebel against it, but to accept it in the knowledge that God’s goodness governs it. The purpose is that someone in the growth and blossoming of his life already learns to deal with situations of brokenness and failing strength.

Such a yoke is good because it paves the way to the good of the previous two verses. The yoke teaches one to submit to the will of the LORD. Many have problems with the yoke later because they did not learn to bear it in their youth. It is about learning to bear the yoke of obedience and trust. Those who are exercised in it will have an easier time later. If we only spoil our children and always give them what they ask for, they will not know how to deal with setbacks later.

Also, Lamentations 3:28-30 begin not only with the same letter, but also with the same encouraging word, the word “let”. In connection with the previous verses, this means that those who acknowledge that the LORD is good can show it in their attitude when suffering. There is an ascending level of difficulty in these verses. Lamentations 3:29 is more difficult than Lamentations 3:28, while Lamentations 3:30 is even more difficult than Lamentations 3:29.

The yoke in youth (Lamentations 3:27) is the yoke of suffering that the LORD imposes (Lamentations 3:28). This yoke will separate a person from ordinary life and turn him into one who is cast out. To sit alone and be silent involves both acceptance of God’s will and the refusal to lament to people.

Young people especially have had a tough time during the siege and fall of Jerusalem. Their whole future is in ruins with the city. They find it difficult to bear their fate. However, if they have the same firm confidence in God’s promises in these terrible circumstances as Jeremiah has expressed here, it will bring them enormous spiritual gain.

Then there should be no rebellion, but a silent acceptance of it (Lamentations 3:29). It is suffering for His sake. Then we bear His yoke. The word “perhaps” does not take away the assurance of hearing. The word expresses that there is no right to be answered nor that it can be claimed.

Bearing the yoke leads to the willingness to be treated as a slave (Lamentations 3:30). Giving the cheek to the smiter here means that people are bowing under the judgment that God is exercising. It is He Who strikes. When the Lord Jesus speaks of turning the other cheek (Matthew 5:39), it has to do with other people hurting us for His sake. It is going the way of reproach after Him and on that way experiencing what His portion has been.

If the Lord is our portion, then it is our portion too. He gave His back to those who stroke Him, and His cheeks to those who plucked out the beard (Isaiah 50:6). Many bear in patience the afflictions that come from God, but when people do something to them, they react in anger. The God-fearing endures the latter as well as the former as sent from God.

Also, Lamentations 3:31-33 begin not only with the same letter but also with the same word, the word “for”. They give reasons that make bearing the yoke easier for they offer hope and prospects. We may feel that He has rejected us forever, but He does not (Lamentations 3:31). For Jeremiah, He is “the Lord” (Adonai), Who controls everything; nothing gets out of His hands. He determines both the severity and duration of the suffering. The time of suffering is over when He has accomplished His purpose with it.

Again, we have here the enormous contrast with the experience of the New Testament believer. We may say: “We know.” This is not pride or a false sense of security, but the language of one who sees the sacrifice of Christ as God sees it. The uncertainty of the Old Testament believer has been removed by the Offering for New Testament believers and replaced by the certainty that God is for us.

Another reason to bear the yoke and not cast it off is the knowledge that after He has caused grief, He also will have compassion (Lamentations 3:32). And He will show this in an overwhelming way. He not only takes away all sorrow, but He does so in a way that that sorrow is forgotten in light of “His abundant lovingkindness”. That great lovingkindness is so compassionate that nothing of the sadness remains (cf. 2 Corinthians 4:16-17).

The third reason to accept the yoke is the knowledge of God’s heart (Lamentations 3:33). He is not a God Who takes pleasure in afflicting and grieving people. He does so with pain in His heart. Yet He knows that this is necessary because He wants man to return to Him. Therefore, He acts out of love.

Ezekiel 30:8

Insights and Perspectives

Now instead of lamenting he begins to speak of the LORD’s lovingkindnesses (Lamentations 3:22). For the first time in this chapter he involves the whole people. He does not say “that I am not consumed”, but “that we are not consumed” [as ”indeed never cease” can also be translated]. In Lamentations 3:40-47 he also speaks in the plural. He knows that his feelings about the lovingkindness, compassion and faithfulness of the LORD are shared by all who cling to the LORD in their distress.

The eyes must be open for it to be able to say that. We learn this in dealing with God. If we have an eye for His lovingkindness and that His compassion never fails, there is the comfort of His presence every day (Lamentations 3:23). Every day we may begin with that and count on it to remain with us, for His faithfulness is great. Every new day is a renewal of God’s goodness.

To say that the LORD is kind and compassionate means that they feel supported by Him in the need in which they are. To say that His faithfulness is great means that they count on Him to keep His promises. One is for the present and the other for the future. For one, the believer looks upward; for the other, the believer looks forward. Both aspects are an encouragement to hold fast to Him.

What Jeremiah says in Lamentations 3:24 is also what the priest and Levite say, who have no portion in the land, but whose portion is the LORD (Numbers 18:20; cf. Psalms 16:5a; Psalms 73:26; Psalms 119:57a). He is their ground of life; He will provide for them and sustain them. By “my soul” is meant the whole person.

No support is left for him but the LORD alone. It is now not just a hope in what the LORD gives, as in Lamentations 3:21-23, but a hope in the LORD Himself. It is not a general hope, but a hope with an Object. This is how Jeremiah overcomes his despair. He communicates this so that all who are in great suffering will also have that hope. To have God as our portion is the only basis for hope.

Lamentations 3:25-27 all three begin not only with the same letter, but also with the same word, the word “good” (tow). This word expresses the will and purpose of God. These verses show three aspects of goodness. The first aspect is the goodness of the LORD Himself, of His nature, His Being (Lamentations 3:25). When the prophet has sight of this again, he testifies to it. Even though the LORD must bring pain and suffering, it is necessary to hold on to the fact that He is good. He expresses it that the LORD is good to everyone who waits for Him. This He is not only for him, but for all who seek Him.

The second aspect of goodness has the believer’s happiness in mind. It is good if we do not consume our strength with lamenting and grumbling, but wait for God’s time and expect our help from Him (Lamentations 3:26). He gives relief in His time. Therefore it is good to hope for His salvation, His outcome, and to wait for it silently.

Even though we are in great distress and even though we have to denounce ourselves because of our sins and even though we have to see God’s wrath in what is happening, if we flee to Him, He gives relief. Again, it is important to keep in mind the distinction already mentioned between an Old Testament believer and the New Testament believer (Lamentations 3:21).

The third aspect of goodness is bearing the yoke that the LORD puts on someone in his youth (Lamentations 3:27). It involves bowing under what He brings upon someone. One is taught not to rebel against it, but to accept it in the knowledge that God’s goodness governs it. The purpose is that someone in the growth and blossoming of his life already learns to deal with situations of brokenness and failing strength.

Such a yoke is good because it paves the way to the good of the previous two verses. The yoke teaches one to submit to the will of the LORD. Many have problems with the yoke later because they did not learn to bear it in their youth. It is about learning to bear the yoke of obedience and trust. Those who are exercised in it will have an easier time later. If we only spoil our children and always give them what they ask for, they will not know how to deal with setbacks later.

Also, Lamentations 3:28-30 begin not only with the same letter, but also with the same encouraging word, the word “let”. In connection with the previous verses, this means that those who acknowledge that the LORD is good can show it in their attitude when suffering. There is an ascending level of difficulty in these verses. Lamentations 3:29 is more difficult than Lamentations 3:28, while Lamentations 3:30 is even more difficult than Lamentations 3:29.

The yoke in youth (Lamentations 3:27) is the yoke of suffering that the LORD imposes (Lamentations 3:28). This yoke will separate a person from ordinary life and turn him into one who is cast out. To sit alone and be silent involves both acceptance of God’s will and the refusal to lament to people.

Young people especially have had a tough time during the siege and fall of Jerusalem. Their whole future is in ruins with the city. They find it difficult to bear their fate. However, if they have the same firm confidence in God’s promises in these terrible circumstances as Jeremiah has expressed here, it will bring them enormous spiritual gain.

Then there should be no rebellion, but a silent acceptance of it (Lamentations 3:29). It is suffering for His sake. Then we bear His yoke. The word “perhaps” does not take away the assurance of hearing. The word expresses that there is no right to be answered nor that it can be claimed.

Bearing the yoke leads to the willingness to be treated as a slave (Lamentations 3:30). Giving the cheek to the smiter here means that people are bowing under the judgment that God is exercising. It is He Who strikes. When the Lord Jesus speaks of turning the other cheek (Matthew 5:39), it has to do with other people hurting us for His sake. It is going the way of reproach after Him and on that way experiencing what His portion has been.

If the Lord is our portion, then it is our portion too. He gave His back to those who stroke Him, and His cheeks to those who plucked out the beard (Isaiah 50:6). Many bear in patience the afflictions that come from God, but when people do something to them, they react in anger. The God-fearing endures the latter as well as the former as sent from God.

Also, Lamentations 3:31-33 begin not only with the same letter but also with the same word, the word “for”. They give reasons that make bearing the yoke easier for they offer hope and prospects. We may feel that He has rejected us forever, but He does not (Lamentations 3:31). For Jeremiah, He is “the Lord” (Adonai), Who controls everything; nothing gets out of His hands. He determines both the severity and duration of the suffering. The time of suffering is over when He has accomplished His purpose with it.

Again, we have here the enormous contrast with the experience of the New Testament believer. We may say: “We know.” This is not pride or a false sense of security, but the language of one who sees the sacrifice of Christ as God sees it. The uncertainty of the Old Testament believer has been removed by the Offering for New Testament believers and replaced by the certainty that God is for us.

Another reason to bear the yoke and not cast it off is the knowledge that after He has caused grief, He also will have compassion (Lamentations 3:32). And He will show this in an overwhelming way. He not only takes away all sorrow, but He does so in a way that that sorrow is forgotten in light of “His abundant lovingkindness”. That great lovingkindness is so compassionate that nothing of the sadness remains (cf. 2 Corinthians 4:16-17).

The third reason to accept the yoke is the knowledge of God’s heart (Lamentations 3:33). He is not a God Who takes pleasure in afflicting and grieving people. He does so with pain in His heart. Yet He knows that this is necessary because He wants man to return to Him. Therefore, He acts out of love.

Ezekiel 30:9

Insights and Perspectives

Now instead of lamenting he begins to speak of the LORD’s lovingkindnesses (Lamentations 3:22). For the first time in this chapter he involves the whole people. He does not say “that I am not consumed”, but “that we are not consumed” [as ”indeed never cease” can also be translated]. In Lamentations 3:40-47 he also speaks in the plural. He knows that his feelings about the lovingkindness, compassion and faithfulness of the LORD are shared by all who cling to the LORD in their distress.

The eyes must be open for it to be able to say that. We learn this in dealing with God. If we have an eye for His lovingkindness and that His compassion never fails, there is the comfort of His presence every day (Lamentations 3:23). Every day we may begin with that and count on it to remain with us, for His faithfulness is great. Every new day is a renewal of God’s goodness.

To say that the LORD is kind and compassionate means that they feel supported by Him in the need in which they are. To say that His faithfulness is great means that they count on Him to keep His promises. One is for the present and the other for the future. For one, the believer looks upward; for the other, the believer looks forward. Both aspects are an encouragement to hold fast to Him.

What Jeremiah says in Lamentations 3:24 is also what the priest and Levite say, who have no portion in the land, but whose portion is the LORD (Numbers 18:20; cf. Psalms 16:5a; Psalms 73:26; Psalms 119:57a). He is their ground of life; He will provide for them and sustain them. By “my soul” is meant the whole person.

No support is left for him but the LORD alone. It is now not just a hope in what the LORD gives, as in Lamentations 3:21-23, but a hope in the LORD Himself. It is not a general hope, but a hope with an Object. This is how Jeremiah overcomes his despair. He communicates this so that all who are in great suffering will also have that hope. To have God as our portion is the only basis for hope.

Lamentations 3:25-27 all three begin not only with the same letter, but also with the same word, the word “good” (tow). This word expresses the will and purpose of God. These verses show three aspects of goodness. The first aspect is the goodness of the LORD Himself, of His nature, His Being (Lamentations 3:25). When the prophet has sight of this again, he testifies to it. Even though the LORD must bring pain and suffering, it is necessary to hold on to the fact that He is good. He expresses it that the LORD is good to everyone who waits for Him. This He is not only for him, but for all who seek Him.

The second aspect of goodness has the believer’s happiness in mind. It is good if we do not consume our strength with lamenting and grumbling, but wait for God’s time and expect our help from Him (Lamentations 3:26). He gives relief in His time. Therefore it is good to hope for His salvation, His outcome, and to wait for it silently.

Even though we are in great distress and even though we have to denounce ourselves because of our sins and even though we have to see God’s wrath in what is happening, if we flee to Him, He gives relief. Again, it is important to keep in mind the distinction already mentioned between an Old Testament believer and the New Testament believer (Lamentations 3:21).

The third aspect of goodness is bearing the yoke that the LORD puts on someone in his youth (Lamentations 3:27). It involves bowing under what He brings upon someone. One is taught not to rebel against it, but to accept it in the knowledge that God’s goodness governs it. The purpose is that someone in the growth and blossoming of his life already learns to deal with situations of brokenness and failing strength.

Such a yoke is good because it paves the way to the good of the previous two verses. The yoke teaches one to submit to the will of the LORD. Many have problems with the yoke later because they did not learn to bear it in their youth. It is about learning to bear the yoke of obedience and trust. Those who are exercised in it will have an easier time later. If we only spoil our children and always give them what they ask for, they will not know how to deal with setbacks later.

Also, Lamentations 3:28-30 begin not only with the same letter, but also with the same encouraging word, the word “let”. In connection with the previous verses, this means that those who acknowledge that the LORD is good can show it in their attitude when suffering. There is an ascending level of difficulty in these verses. Lamentations 3:29 is more difficult than Lamentations 3:28, while Lamentations 3:30 is even more difficult than Lamentations 3:29.

The yoke in youth (Lamentations 3:27) is the yoke of suffering that the LORD imposes (Lamentations 3:28). This yoke will separate a person from ordinary life and turn him into one who is cast out. To sit alone and be silent involves both acceptance of God’s will and the refusal to lament to people.

Young people especially have had a tough time during the siege and fall of Jerusalem. Their whole future is in ruins with the city. They find it difficult to bear their fate. However, if they have the same firm confidence in God’s promises in these terrible circumstances as Jeremiah has expressed here, it will bring them enormous spiritual gain.

Then there should be no rebellion, but a silent acceptance of it (Lamentations 3:29). It is suffering for His sake. Then we bear His yoke. The word “perhaps” does not take away the assurance of hearing. The word expresses that there is no right to be answered nor that it can be claimed.

Bearing the yoke leads to the willingness to be treated as a slave (Lamentations 3:30). Giving the cheek to the smiter here means that people are bowing under the judgment that God is exercising. It is He Who strikes. When the Lord Jesus speaks of turning the other cheek (Matthew 5:39), it has to do with other people hurting us for His sake. It is going the way of reproach after Him and on that way experiencing what His portion has been.

If the Lord is our portion, then it is our portion too. He gave His back to those who stroke Him, and His cheeks to those who plucked out the beard (Isaiah 50:6). Many bear in patience the afflictions that come from God, but when people do something to them, they react in anger. The God-fearing endures the latter as well as the former as sent from God.

Also, Lamentations 3:31-33 begin not only with the same letter but also with the same word, the word “for”. They give reasons that make bearing the yoke easier for they offer hope and prospects. We may feel that He has rejected us forever, but He does not (Lamentations 3:31). For Jeremiah, He is “the Lord” (Adonai), Who controls everything; nothing gets out of His hands. He determines both the severity and duration of the suffering. The time of suffering is over when He has accomplished His purpose with it.

Again, we have here the enormous contrast with the experience of the New Testament believer. We may say: “We know.” This is not pride or a false sense of security, but the language of one who sees the sacrifice of Christ as God sees it. The uncertainty of the Old Testament believer has been removed by the Offering for New Testament believers and replaced by the certainty that God is for us.

Another reason to bear the yoke and not cast it off is the knowledge that after He has caused grief, He also will have compassion (Lamentations 3:32). And He will show this in an overwhelming way. He not only takes away all sorrow, but He does so in a way that that sorrow is forgotten in light of “His abundant lovingkindness”. That great lovingkindness is so compassionate that nothing of the sadness remains (cf. 2 Corinthians 4:16-17).

The third reason to accept the yoke is the knowledge of God’s heart (Lamentations 3:33). He is not a God Who takes pleasure in afflicting and grieving people. He does so with pain in His heart. Yet He knows that this is necessary because He wants man to return to Him. Therefore, He acts out of love.

Ezekiel 30:10

Insights and Perspectives

Now instead of lamenting he begins to speak of the LORD’s lovingkindnesses (Lamentations 3:22). For the first time in this chapter he involves the whole people. He does not say “that I am not consumed”, but “that we are not consumed” [as ”indeed never cease” can also be translated]. In Lamentations 3:40-47 he also speaks in the plural. He knows that his feelings about the lovingkindness, compassion and faithfulness of the LORD are shared by all who cling to the LORD in their distress.

The eyes must be open for it to be able to say that. We learn this in dealing with God. If we have an eye for His lovingkindness and that His compassion never fails, there is the comfort of His presence every day (Lamentations 3:23). Every day we may begin with that and count on it to remain with us, for His faithfulness is great. Every new day is a renewal of God’s goodness.

To say that the LORD is kind and compassionate means that they feel supported by Him in the need in which they are. To say that His faithfulness is great means that they count on Him to keep His promises. One is for the present and the other for the future. For one, the believer looks upward; for the other, the believer looks forward. Both aspects are an encouragement to hold fast to Him.

What Jeremiah says in Lamentations 3:24 is also what the priest and Levite say, who have no portion in the land, but whose portion is the LORD (Numbers 18:20; cf. Psalms 16:5a; Psalms 73:26; Psalms 119:57a). He is their ground of life; He will provide for them and sustain them. By “my soul” is meant the whole person.

No support is left for him but the LORD alone. It is now not just a hope in what the LORD gives, as in Lamentations 3:21-23, but a hope in the LORD Himself. It is not a general hope, but a hope with an Object. This is how Jeremiah overcomes his despair. He communicates this so that all who are in great suffering will also have that hope. To have God as our portion is the only basis for hope.

Lamentations 3:25-27 all three begin not only with the same letter, but also with the same word, the word “good” (tow). This word expresses the will and purpose of God. These verses show three aspects of goodness. The first aspect is the goodness of the LORD Himself, of His nature, His Being (Lamentations 3:25). When the prophet has sight of this again, he testifies to it. Even though the LORD must bring pain and suffering, it is necessary to hold on to the fact that He is good. He expresses it that the LORD is good to everyone who waits for Him. This He is not only for him, but for all who seek Him.

The second aspect of goodness has the believer’s happiness in mind. It is good if we do not consume our strength with lamenting and grumbling, but wait for God’s time and expect our help from Him (Lamentations 3:26). He gives relief in His time. Therefore it is good to hope for His salvation, His outcome, and to wait for it silently.

Even though we are in great distress and even though we have to denounce ourselves because of our sins and even though we have to see God’s wrath in what is happening, if we flee to Him, He gives relief. Again, it is important to keep in mind the distinction already mentioned between an Old Testament believer and the New Testament believer (Lamentations 3:21).

The third aspect of goodness is bearing the yoke that the LORD puts on someone in his youth (Lamentations 3:27). It involves bowing under what He brings upon someone. One is taught not to rebel against it, but to accept it in the knowledge that God’s goodness governs it. The purpose is that someone in the growth and blossoming of his life already learns to deal with situations of brokenness and failing strength.

Such a yoke is good because it paves the way to the good of the previous two verses. The yoke teaches one to submit to the will of the LORD. Many have problems with the yoke later because they did not learn to bear it in their youth. It is about learning to bear the yoke of obedience and trust. Those who are exercised in it will have an easier time later. If we only spoil our children and always give them what they ask for, they will not know how to deal with setbacks later.

Also, Lamentations 3:28-30 begin not only with the same letter, but also with the same encouraging word, the word “let”. In connection with the previous verses, this means that those who acknowledge that the LORD is good can show it in their attitude when suffering. There is an ascending level of difficulty in these verses. Lamentations 3:29 is more difficult than Lamentations 3:28, while Lamentations 3:30 is even more difficult than Lamentations 3:29.

The yoke in youth (Lamentations 3:27) is the yoke of suffering that the LORD imposes (Lamentations 3:28). This yoke will separate a person from ordinary life and turn him into one who is cast out. To sit alone and be silent involves both acceptance of God’s will and the refusal to lament to people.

Young people especially have had a tough time during the siege and fall of Jerusalem. Their whole future is in ruins with the city. They find it difficult to bear their fate. However, if they have the same firm confidence in God’s promises in these terrible circumstances as Jeremiah has expressed here, it will bring them enormous spiritual gain.

Then there should be no rebellion, but a silent acceptance of it (Lamentations 3:29). It is suffering for His sake. Then we bear His yoke. The word “perhaps” does not take away the assurance of hearing. The word expresses that there is no right to be answered nor that it can be claimed.

Bearing the yoke leads to the willingness to be treated as a slave (Lamentations 3:30). Giving the cheek to the smiter here means that people are bowing under the judgment that God is exercising. It is He Who strikes. When the Lord Jesus speaks of turning the other cheek (Matthew 5:39), it has to do with other people hurting us for His sake. It is going the way of reproach after Him and on that way experiencing what His portion has been.

If the Lord is our portion, then it is our portion too. He gave His back to those who stroke Him, and His cheeks to those who plucked out the beard (Isaiah 50:6). Many bear in patience the afflictions that come from God, but when people do something to them, they react in anger. The God-fearing endures the latter as well as the former as sent from God.

Also, Lamentations 3:31-33 begin not only with the same letter but also with the same word, the word “for”. They give reasons that make bearing the yoke easier for they offer hope and prospects. We may feel that He has rejected us forever, but He does not (Lamentations 3:31). For Jeremiah, He is “the Lord” (Adonai), Who controls everything; nothing gets out of His hands. He determines both the severity and duration of the suffering. The time of suffering is over when He has accomplished His purpose with it.

Again, we have here the enormous contrast with the experience of the New Testament believer. We may say: “We know.” This is not pride or a false sense of security, but the language of one who sees the sacrifice of Christ as God sees it. The uncertainty of the Old Testament believer has been removed by the Offering for New Testament believers and replaced by the certainty that God is for us.

Another reason to bear the yoke and not cast it off is the knowledge that after He has caused grief, He also will have compassion (Lamentations 3:32). And He will show this in an overwhelming way. He not only takes away all sorrow, but He does so in a way that that sorrow is forgotten in light of “His abundant lovingkindness”. That great lovingkindness is so compassionate that nothing of the sadness remains (cf. 2 Corinthians 4:16-17).

The third reason to accept the yoke is the knowledge of God’s heart (Lamentations 3:33). He is not a God Who takes pleasure in afflicting and grieving people. He does so with pain in His heart. Yet He knows that this is necessary because He wants man to return to Him. Therefore, He acts out of love.

Ezekiel 30:11

The Lord Sees Evil

Jeremiah now deals in one long sentence (Lamentations 3:34-36) with the objections of people to what he has just said. Also these three verses begin not only with the same letter, but also with the same word, the word “to” or “that”. This word is the introduction to the observation of some facts which the believer perceives and which he cannot reconcile with God’s goodness. Nor can he see causing grief as an evidence of His love.

Someone may object: ‘It may be true that the LORD does not bring grief willingly, but what about the evils and troubles that people bring upon us?’ Surely, God’s people suffered greatly from the inhumane treatment of the Babylonians (Lamentations 3:34). The enemy crushed them under his [not: His] feet.

Added to this is the fact that they are burdened with utter lawlessness and are defrauded in lawsuit (Lamentations 3:35-36). Justice is being bent, not caring that they are committing this injustice “in the presence of the Most High”. Why should they? The Most High does not seem to care. He does not intervene to punish this injustice.

The doers of evil do not remember that He is omnipresent and that nothing is hidden from Him. This leads them not only to pervert the law, but to act in total contradiction to it. Those who stand in their right are proven wrong. The believers wonder if God even knows, if He sees, and if He still cares about them.

Jeremiah responds to this with the question which is at the same time the answer, that the Lord certainly does see all evil. Nothing escapes Him, nor does He forget all the evil that has been and is being done. “Shall not the Judge of all the earth deal justly?” (Genesis 18:25b). Here, asking the question is like answering it. Of course He does justice. There is no evil that happens on earth over which He would have lost control. Man has no power and evil does not have free rein to do what pleases them without the permission or direct will of God. He is “the Most High”, that is, He is above every conceivable power. He is “the Lord”, Adonai, which is the sovereign Ruler.

Lamentations 3:37-38 underscore the omnipotent power of “the Lord”, which necessitates the acceptance of His will. When He speaks, something always happens, whether in view of creation (Psalms 33:9; Genesis 1:3), or as here (Lamentations 3:37) in view of the relationships among the people. Everything, both good and ill, comes from the hand of God (Lamentations 3:38; Isaiah 45:7; Amos 3:6b). No one can act in his own right. Each is dependent on Him. How, then, would God have no knowledge of what befalls them? Do they think this is beyond God’s control?

“The Most High” is above all people and nations. Everything is under His authority. Kings may think that they govern everything, but they only do what He determines. The Most High has everything under His control. He determines whether trouble or peace should be sent, He decrees whether evil or good events or times are needed. What befell Israel came from God’s hand as punishment for their sins. What happens to us comes from Him and not from a stranger. That thought helps to find peace in the circumstances.

Jeremiah rejects the objections with a question that is an answer (Lamentations 3:39). No man who is alive has a reason to complain to God. The fact that he is alive is already a proof of God’s mercy. His power does not fall short. The only thing they (and we) may complain about is about their (our) sins, not about circumstances. To complain about our circumstances is to complain against and about God. These words are preparation for the next section.

Ezekiel 30:12

The Lord Sees Evil

Jeremiah now deals in one long sentence (Lamentations 3:34-36) with the objections of people to what he has just said. Also these three verses begin not only with the same letter, but also with the same word, the word “to” or “that”. This word is the introduction to the observation of some facts which the believer perceives and which he cannot reconcile with God’s goodness. Nor can he see causing grief as an evidence of His love.

Someone may object: ‘It may be true that the LORD does not bring grief willingly, but what about the evils and troubles that people bring upon us?’ Surely, God’s people suffered greatly from the inhumane treatment of the Babylonians (Lamentations 3:34). The enemy crushed them under his [not: His] feet.

Added to this is the fact that they are burdened with utter lawlessness and are defrauded in lawsuit (Lamentations 3:35-36). Justice is being bent, not caring that they are committing this injustice “in the presence of the Most High”. Why should they? The Most High does not seem to care. He does not intervene to punish this injustice.

The doers of evil do not remember that He is omnipresent and that nothing is hidden from Him. This leads them not only to pervert the law, but to act in total contradiction to it. Those who stand in their right are proven wrong. The believers wonder if God even knows, if He sees, and if He still cares about them.

Jeremiah responds to this with the question which is at the same time the answer, that the Lord certainly does see all evil. Nothing escapes Him, nor does He forget all the evil that has been and is being done. “Shall not the Judge of all the earth deal justly?” (Genesis 18:25b). Here, asking the question is like answering it. Of course He does justice. There is no evil that happens on earth over which He would have lost control. Man has no power and evil does not have free rein to do what pleases them without the permission or direct will of God. He is “the Most High”, that is, He is above every conceivable power. He is “the Lord”, Adonai, which is the sovereign Ruler.

Lamentations 3:37-38 underscore the omnipotent power of “the Lord”, which necessitates the acceptance of His will. When He speaks, something always happens, whether in view of creation (Psalms 33:9; Genesis 1:3), or as here (Lamentations 3:37) in view of the relationships among the people. Everything, both good and ill, comes from the hand of God (Lamentations 3:38; Isaiah 45:7; Amos 3:6b). No one can act in his own right. Each is dependent on Him. How, then, would God have no knowledge of what befalls them? Do they think this is beyond God’s control?

“The Most High” is above all people and nations. Everything is under His authority. Kings may think that they govern everything, but they only do what He determines. The Most High has everything under His control. He determines whether trouble or peace should be sent, He decrees whether evil or good events or times are needed. What befell Israel came from God’s hand as punishment for their sins. What happens to us comes from Him and not from a stranger. That thought helps to find peace in the circumstances.

Jeremiah rejects the objections with a question that is an answer (Lamentations 3:39). No man who is alive has a reason to complain to God. The fact that he is alive is already a proof of God’s mercy. His power does not fall short. The only thing they (and we) may complain about is about their (our) sins, not about circumstances. To complain about our circumstances is to complain against and about God. These words are preparation for the next section.

Ezekiel 30:13

The Lord Sees Evil

Jeremiah now deals in one long sentence (Lamentations 3:34-36) with the objections of people to what he has just said. Also these three verses begin not only with the same letter, but also with the same word, the word “to” or “that”. This word is the introduction to the observation of some facts which the believer perceives and which he cannot reconcile with God’s goodness. Nor can he see causing grief as an evidence of His love.

Someone may object: ‘It may be true that the LORD does not bring grief willingly, but what about the evils and troubles that people bring upon us?’ Surely, God’s people suffered greatly from the inhumane treatment of the Babylonians (Lamentations 3:34). The enemy crushed them under his [not: His] feet.

Added to this is the fact that they are burdened with utter lawlessness and are defrauded in lawsuit (Lamentations 3:35-36). Justice is being bent, not caring that they are committing this injustice “in the presence of the Most High”. Why should they? The Most High does not seem to care. He does not intervene to punish this injustice.

The doers of evil do not remember that He is omnipresent and that nothing is hidden from Him. This leads them not only to pervert the law, but to act in total contradiction to it. Those who stand in their right are proven wrong. The believers wonder if God even knows, if He sees, and if He still cares about them.

Jeremiah responds to this with the question which is at the same time the answer, that the Lord certainly does see all evil. Nothing escapes Him, nor does He forget all the evil that has been and is being done. “Shall not the Judge of all the earth deal justly?” (Genesis 18:25b). Here, asking the question is like answering it. Of course He does justice. There is no evil that happens on earth over which He would have lost control. Man has no power and evil does not have free rein to do what pleases them without the permission or direct will of God. He is “the Most High”, that is, He is above every conceivable power. He is “the Lord”, Adonai, which is the sovereign Ruler.

Lamentations 3:37-38 underscore the omnipotent power of “the Lord”, which necessitates the acceptance of His will. When He speaks, something always happens, whether in view of creation (Psalms 33:9; Genesis 1:3), or as here (Lamentations 3:37) in view of the relationships among the people. Everything, both good and ill, comes from the hand of God (Lamentations 3:38; Isaiah 45:7; Amos 3:6b). No one can act in his own right. Each is dependent on Him. How, then, would God have no knowledge of what befalls them? Do they think this is beyond God’s control?

“The Most High” is above all people and nations. Everything is under His authority. Kings may think that they govern everything, but they only do what He determines. The Most High has everything under His control. He determines whether trouble or peace should be sent, He decrees whether evil or good events or times are needed. What befell Israel came from God’s hand as punishment for their sins. What happens to us comes from Him and not from a stranger. That thought helps to find peace in the circumstances.

Jeremiah rejects the objections with a question that is an answer (Lamentations 3:39). No man who is alive has a reason to complain to God. The fact that he is alive is already a proof of God’s mercy. His power does not fall short. The only thing they (and we) may complain about is about their (our) sins, not about circumstances. To complain about our circumstances is to complain against and about God. These words are preparation for the next section.

Ezekiel 30:14

The Lord Sees Evil

Jeremiah now deals in one long sentence (Lamentations 3:34-36) with the objections of people to what he has just said. Also these three verses begin not only with the same letter, but also with the same word, the word “to” or “that”. This word is the introduction to the observation of some facts which the believer perceives and which he cannot reconcile with God’s goodness. Nor can he see causing grief as an evidence of His love.

Someone may object: ‘It may be true that the LORD does not bring grief willingly, but what about the evils and troubles that people bring upon us?’ Surely, God’s people suffered greatly from the inhumane treatment of the Babylonians (Lamentations 3:34). The enemy crushed them under his [not: His] feet.

Added to this is the fact that they are burdened with utter lawlessness and are defrauded in lawsuit (Lamentations 3:35-36). Justice is being bent, not caring that they are committing this injustice “in the presence of the Most High”. Why should they? The Most High does not seem to care. He does not intervene to punish this injustice.

The doers of evil do not remember that He is omnipresent and that nothing is hidden from Him. This leads them not only to pervert the law, but to act in total contradiction to it. Those who stand in their right are proven wrong. The believers wonder if God even knows, if He sees, and if He still cares about them.

Jeremiah responds to this with the question which is at the same time the answer, that the Lord certainly does see all evil. Nothing escapes Him, nor does He forget all the evil that has been and is being done. “Shall not the Judge of all the earth deal justly?” (Genesis 18:25b). Here, asking the question is like answering it. Of course He does justice. There is no evil that happens on earth over which He would have lost control. Man has no power and evil does not have free rein to do what pleases them without the permission or direct will of God. He is “the Most High”, that is, He is above every conceivable power. He is “the Lord”, Adonai, which is the sovereign Ruler.

Lamentations 3:37-38 underscore the omnipotent power of “the Lord”, which necessitates the acceptance of His will. When He speaks, something always happens, whether in view of creation (Psalms 33:9; Genesis 1:3), or as here (Lamentations 3:37) in view of the relationships among the people. Everything, both good and ill, comes from the hand of God (Lamentations 3:38; Isaiah 45:7; Amos 3:6b). No one can act in his own right. Each is dependent on Him. How, then, would God have no knowledge of what befalls them? Do they think this is beyond God’s control?

“The Most High” is above all people and nations. Everything is under His authority. Kings may think that they govern everything, but they only do what He determines. The Most High has everything under His control. He determines whether trouble or peace should be sent, He decrees whether evil or good events or times are needed. What befell Israel came from God’s hand as punishment for their sins. What happens to us comes from Him and not from a stranger. That thought helps to find peace in the circumstances.

Jeremiah rejects the objections with a question that is an answer (Lamentations 3:39). No man who is alive has a reason to complain to God. The fact that he is alive is already a proof of God’s mercy. His power does not fall short. The only thing they (and we) may complain about is about their (our) sins, not about circumstances. To complain about our circumstances is to complain against and about God. These words are preparation for the next section.

Ezekiel 30:15

The Lord Sees Evil

Jeremiah now deals in one long sentence (Lamentations 3:34-36) with the objections of people to what he has just said. Also these three verses begin not only with the same letter, but also with the same word, the word “to” or “that”. This word is the introduction to the observation of some facts which the believer perceives and which he cannot reconcile with God’s goodness. Nor can he see causing grief as an evidence of His love.

Someone may object: ‘It may be true that the LORD does not bring grief willingly, but what about the evils and troubles that people bring upon us?’ Surely, God’s people suffered greatly from the inhumane treatment of the Babylonians (Lamentations 3:34). The enemy crushed them under his [not: His] feet.

Added to this is the fact that they are burdened with utter lawlessness and are defrauded in lawsuit (Lamentations 3:35-36). Justice is being bent, not caring that they are committing this injustice “in the presence of the Most High”. Why should they? The Most High does not seem to care. He does not intervene to punish this injustice.

The doers of evil do not remember that He is omnipresent and that nothing is hidden from Him. This leads them not only to pervert the law, but to act in total contradiction to it. Those who stand in their right are proven wrong. The believers wonder if God even knows, if He sees, and if He still cares about them.

Jeremiah responds to this with the question which is at the same time the answer, that the Lord certainly does see all evil. Nothing escapes Him, nor does He forget all the evil that has been and is being done. “Shall not the Judge of all the earth deal justly?” (Genesis 18:25b). Here, asking the question is like answering it. Of course He does justice. There is no evil that happens on earth over which He would have lost control. Man has no power and evil does not have free rein to do what pleases them without the permission or direct will of God. He is “the Most High”, that is, He is above every conceivable power. He is “the Lord”, Adonai, which is the sovereign Ruler.

Lamentations 3:37-38 underscore the omnipotent power of “the Lord”, which necessitates the acceptance of His will. When He speaks, something always happens, whether in view of creation (Psalms 33:9; Genesis 1:3), or as here (Lamentations 3:37) in view of the relationships among the people. Everything, both good and ill, comes from the hand of God (Lamentations 3:38; Isaiah 45:7; Amos 3:6b). No one can act in his own right. Each is dependent on Him. How, then, would God have no knowledge of what befalls them? Do they think this is beyond God’s control?

“The Most High” is above all people and nations. Everything is under His authority. Kings may think that they govern everything, but they only do what He determines. The Most High has everything under His control. He determines whether trouble or peace should be sent, He decrees whether evil or good events or times are needed. What befell Israel came from God’s hand as punishment for their sins. What happens to us comes from Him and not from a stranger. That thought helps to find peace in the circumstances.

Jeremiah rejects the objections with a question that is an answer (Lamentations 3:39). No man who is alive has a reason to complain to God. The fact that he is alive is already a proof of God’s mercy. His power does not fall short. The only thing they (and we) may complain about is about their (our) sins, not about circumstances. To complain about our circumstances is to complain against and about God. These words are preparation for the next section.

Ezekiel 30:16

The Lord Sees Evil

Jeremiah now deals in one long sentence (Lamentations 3:34-36) with the objections of people to what he has just said. Also these three verses begin not only with the same letter, but also with the same word, the word “to” or “that”. This word is the introduction to the observation of some facts which the believer perceives and which he cannot reconcile with God’s goodness. Nor can he see causing grief as an evidence of His love.

Someone may object: ‘It may be true that the LORD does not bring grief willingly, but what about the evils and troubles that people bring upon us?’ Surely, God’s people suffered greatly from the inhumane treatment of the Babylonians (Lamentations 3:34). The enemy crushed them under his [not: His] feet.

Added to this is the fact that they are burdened with utter lawlessness and are defrauded in lawsuit (Lamentations 3:35-36). Justice is being bent, not caring that they are committing this injustice “in the presence of the Most High”. Why should they? The Most High does not seem to care. He does not intervene to punish this injustice.

The doers of evil do not remember that He is omnipresent and that nothing is hidden from Him. This leads them not only to pervert the law, but to act in total contradiction to it. Those who stand in their right are proven wrong. The believers wonder if God even knows, if He sees, and if He still cares about them.

Jeremiah responds to this with the question which is at the same time the answer, that the Lord certainly does see all evil. Nothing escapes Him, nor does He forget all the evil that has been and is being done. “Shall not the Judge of all the earth deal justly?” (Genesis 18:25b). Here, asking the question is like answering it. Of course He does justice. There is no evil that happens on earth over which He would have lost control. Man has no power and evil does not have free rein to do what pleases them without the permission or direct will of God. He is “the Most High”, that is, He is above every conceivable power. He is “the Lord”, Adonai, which is the sovereign Ruler.

Lamentations 3:37-38 underscore the omnipotent power of “the Lord”, which necessitates the acceptance of His will. When He speaks, something always happens, whether in view of creation (Psalms 33:9; Genesis 1:3), or as here (Lamentations 3:37) in view of the relationships among the people. Everything, both good and ill, comes from the hand of God (Lamentations 3:38; Isaiah 45:7; Amos 3:6b). No one can act in his own right. Each is dependent on Him. How, then, would God have no knowledge of what befalls them? Do they think this is beyond God’s control?

“The Most High” is above all people and nations. Everything is under His authority. Kings may think that they govern everything, but they only do what He determines. The Most High has everything under His control. He determines whether trouble or peace should be sent, He decrees whether evil or good events or times are needed. What befell Israel came from God’s hand as punishment for their sins. What happens to us comes from Him and not from a stranger. That thought helps to find peace in the circumstances.

Jeremiah rejects the objections with a question that is an answer (Lamentations 3:39). No man who is alive has a reason to complain to God. The fact that he is alive is already a proof of God’s mercy. His power does not fall short. The only thing they (and we) may complain about is about their (our) sins, not about circumstances. To complain about our circumstances is to complain against and about God. These words are preparation for the next section.

Ezekiel 30:17

Prayer of the People

These verses connect directly to Lamentations 3:39 and contain the call to lament about themselves before the LORD. The prophet here is going to speak in the “we” form. He is speaking on behalf of the people here, leading them down the road of confessing their sins. The first thing to do is to examine their ways, that is of their deeds, to discover where things have gone wrong (Lamentations 3:40). Then they will see that the fault lies in leaving the LORD. Therefore, they must return to Him.

Let them turn to Him in prayer, toward God in heaven (Lamentations 3:41) and no longer to the queen of heaven and other pagan idols. It must be a genuine return to the LORD, that is with the heart, and not a meaningless outward waving of the hands. The lifting up of the hands is the usual attitude of prayer (Exodus 9:33; 1 Kings 8:22; Ezra 9:5; cf. Psalms 25:1; Psalms 143:8). But the point is that the heart, the whole inner man, is involved in prayer.

The not pardoning has been shown by the disciplining (Lamentations 3:42) that has come because of their unrepentant attitude and persistence in sin. Here they acknowledge the righteousness that God has not pardoned, for their confession has not been a matter of their heart (Lamentations 3:44).

In Lamentations 3:43-45, the prophet goes on to acknowledge God’s righteous anger. The people admit that because of their sins the LORD must cover Himself with anger as if it were a garment (Lamentations 3:43). The people see from Him only His anger. He must pursue them because they want to flee the righteous discipline. But He knows how to find them and kills them, not sparing them.

Besides covering Himself with anger and killing them without sparing them, He also covers Himself with a cloud (Lamentations 3:44). In this way He makes Himself inaccessible to them. They experience this when they cry out to Him. Their prayer does not come to Him, because it is not a prayer of repentance for their sins, but only because of the misery in which they are.

That which has escaped His anger has been made by Him to be offscouring and refuse (Lamentations 3:45). There is nothing left of their former fame and the former prestige they had among the peoples. For Paul, this is an experience because of his faithfulness to the commission he received from his Lord (1 Corinthians 4:13b).

Ezekiel 30:18

Prayer of the People

These verses connect directly to Lamentations 3:39 and contain the call to lament about themselves before the LORD. The prophet here is going to speak in the “we” form. He is speaking on behalf of the people here, leading them down the road of confessing their sins. The first thing to do is to examine their ways, that is of their deeds, to discover where things have gone wrong (Lamentations 3:40). Then they will see that the fault lies in leaving the LORD. Therefore, they must return to Him.

Let them turn to Him in prayer, toward God in heaven (Lamentations 3:41) and no longer to the queen of heaven and other pagan idols. It must be a genuine return to the LORD, that is with the heart, and not a meaningless outward waving of the hands. The lifting up of the hands is the usual attitude of prayer (Exodus 9:33; 1 Kings 8:22; Ezra 9:5; cf. Psalms 25:1; Psalms 143:8). But the point is that the heart, the whole inner man, is involved in prayer.

The not pardoning has been shown by the disciplining (Lamentations 3:42) that has come because of their unrepentant attitude and persistence in sin. Here they acknowledge the righteousness that God has not pardoned, for their confession has not been a matter of their heart (Lamentations 3:44).

In Lamentations 3:43-45, the prophet goes on to acknowledge God’s righteous anger. The people admit that because of their sins the LORD must cover Himself with anger as if it were a garment (Lamentations 3:43). The people see from Him only His anger. He must pursue them because they want to flee the righteous discipline. But He knows how to find them and kills them, not sparing them.

Besides covering Himself with anger and killing them without sparing them, He also covers Himself with a cloud (Lamentations 3:44). In this way He makes Himself inaccessible to them. They experience this when they cry out to Him. Their prayer does not come to Him, because it is not a prayer of repentance for their sins, but only because of the misery in which they are.

That which has escaped His anger has been made by Him to be offscouring and refuse (Lamentations 3:45). There is nothing left of their former fame and the former prestige they had among the peoples. For Paul, this is an experience because of his faithfulness to the commission he received from his Lord (1 Corinthians 4:13b).

Ezekiel 30:19

Prayer of the People

These verses connect directly to Lamentations 3:39 and contain the call to lament about themselves before the LORD. The prophet here is going to speak in the “we” form. He is speaking on behalf of the people here, leading them down the road of confessing their sins. The first thing to do is to examine their ways, that is of their deeds, to discover where things have gone wrong (Lamentations 3:40). Then they will see that the fault lies in leaving the LORD. Therefore, they must return to Him.

Let them turn to Him in prayer, toward God in heaven (Lamentations 3:41) and no longer to the queen of heaven and other pagan idols. It must be a genuine return to the LORD, that is with the heart, and not a meaningless outward waving of the hands. The lifting up of the hands is the usual attitude of prayer (Exodus 9:33; 1 Kings 8:22; Ezra 9:5; cf. Psalms 25:1; Psalms 143:8). But the point is that the heart, the whole inner man, is involved in prayer.

The not pardoning has been shown by the disciplining (Lamentations 3:42) that has come because of their unrepentant attitude and persistence in sin. Here they acknowledge the righteousness that God has not pardoned, for their confession has not been a matter of their heart (Lamentations 3:44).

In Lamentations 3:43-45, the prophet goes on to acknowledge God’s righteous anger. The people admit that because of their sins the LORD must cover Himself with anger as if it were a garment (Lamentations 3:43). The people see from Him only His anger. He must pursue them because they want to flee the righteous discipline. But He knows how to find them and kills them, not sparing them.

Besides covering Himself with anger and killing them without sparing them, He also covers Himself with a cloud (Lamentations 3:44). In this way He makes Himself inaccessible to them. They experience this when they cry out to Him. Their prayer does not come to Him, because it is not a prayer of repentance for their sins, but only because of the misery in which they are.

That which has escaped His anger has been made by Him to be offscouring and refuse (Lamentations 3:45). There is nothing left of their former fame and the former prestige they had among the peoples. For Paul, this is an experience because of his faithfulness to the commission he received from his Lord (1 Corinthians 4:13b).

Ezekiel 30:20

Prayer of the People

These verses connect directly to Lamentations 3:39 and contain the call to lament about themselves before the LORD. The prophet here is going to speak in the “we” form. He is speaking on behalf of the people here, leading them down the road of confessing their sins. The first thing to do is to examine their ways, that is of their deeds, to discover where things have gone wrong (Lamentations 3:40). Then they will see that the fault lies in leaving the LORD. Therefore, they must return to Him.

Let them turn to Him in prayer, toward God in heaven (Lamentations 3:41) and no longer to the queen of heaven and other pagan idols. It must be a genuine return to the LORD, that is with the heart, and not a meaningless outward waving of the hands. The lifting up of the hands is the usual attitude of prayer (Exodus 9:33; 1 Kings 8:22; Ezra 9:5; cf. Psalms 25:1; Psalms 143:8). But the point is that the heart, the whole inner man, is involved in prayer.

The not pardoning has been shown by the disciplining (Lamentations 3:42) that has come because of their unrepentant attitude and persistence in sin. Here they acknowledge the righteousness that God has not pardoned, for their confession has not been a matter of their heart (Lamentations 3:44).

In Lamentations 3:43-45, the prophet goes on to acknowledge God’s righteous anger. The people admit that because of their sins the LORD must cover Himself with anger as if it were a garment (Lamentations 3:43). The people see from Him only His anger. He must pursue them because they want to flee the righteous discipline. But He knows how to find them and kills them, not sparing them.

Besides covering Himself with anger and killing them without sparing them, He also covers Himself with a cloud (Lamentations 3:44). In this way He makes Himself inaccessible to them. They experience this when they cry out to Him. Their prayer does not come to Him, because it is not a prayer of repentance for their sins, but only because of the misery in which they are.

That which has escaped His anger has been made by Him to be offscouring and refuse (Lamentations 3:45). There is nothing left of their former fame and the former prestige they had among the peoples. For Paul, this is an experience because of his faithfulness to the commission he received from his Lord (1 Corinthians 4:13b).

Ezekiel 30:21

Prayer of the People

These verses connect directly to Lamentations 3:39 and contain the call to lament about themselves before the LORD. The prophet here is going to speak in the “we” form. He is speaking on behalf of the people here, leading them down the road of confessing their sins. The first thing to do is to examine their ways, that is of their deeds, to discover where things have gone wrong (Lamentations 3:40). Then they will see that the fault lies in leaving the LORD. Therefore, they must return to Him.

Let them turn to Him in prayer, toward God in heaven (Lamentations 3:41) and no longer to the queen of heaven and other pagan idols. It must be a genuine return to the LORD, that is with the heart, and not a meaningless outward waving of the hands. The lifting up of the hands is the usual attitude of prayer (Exodus 9:33; 1 Kings 8:22; Ezra 9:5; cf. Psalms 25:1; Psalms 143:8). But the point is that the heart, the whole inner man, is involved in prayer.

The not pardoning has been shown by the disciplining (Lamentations 3:42) that has come because of their unrepentant attitude and persistence in sin. Here they acknowledge the righteousness that God has not pardoned, for their confession has not been a matter of their heart (Lamentations 3:44).

In Lamentations 3:43-45, the prophet goes on to acknowledge God’s righteous anger. The people admit that because of their sins the LORD must cover Himself with anger as if it were a garment (Lamentations 3:43). The people see from Him only His anger. He must pursue them because they want to flee the righteous discipline. But He knows how to find them and kills them, not sparing them.

Besides covering Himself with anger and killing them without sparing them, He also covers Himself with a cloud (Lamentations 3:44). In this way He makes Himself inaccessible to them. They experience this when they cry out to Him. Their prayer does not come to Him, because it is not a prayer of repentance for their sins, but only because of the misery in which they are.

That which has escaped His anger has been made by Him to be offscouring and refuse (Lamentations 3:45). There is nothing left of their former fame and the former prestige they had among the peoples. For Paul, this is an experience because of his faithfulness to the commission he received from his Lord (1 Corinthians 4:13b).

Ezekiel 30:22

Prayer of the People

These verses connect directly to Lamentations 3:39 and contain the call to lament about themselves before the LORD. The prophet here is going to speak in the “we” form. He is speaking on behalf of the people here, leading them down the road of confessing their sins. The first thing to do is to examine their ways, that is of their deeds, to discover where things have gone wrong (Lamentations 3:40). Then they will see that the fault lies in leaving the LORD. Therefore, they must return to Him.

Let them turn to Him in prayer, toward God in heaven (Lamentations 3:41) and no longer to the queen of heaven and other pagan idols. It must be a genuine return to the LORD, that is with the heart, and not a meaningless outward waving of the hands. The lifting up of the hands is the usual attitude of prayer (Exodus 9:33; 1 Kings 8:22; Ezra 9:5; cf. Psalms 25:1; Psalms 143:8). But the point is that the heart, the whole inner man, is involved in prayer.

The not pardoning has been shown by the disciplining (Lamentations 3:42) that has come because of their unrepentant attitude and persistence in sin. Here they acknowledge the righteousness that God has not pardoned, for their confession has not been a matter of their heart (Lamentations 3:44).

In Lamentations 3:43-45, the prophet goes on to acknowledge God’s righteous anger. The people admit that because of their sins the LORD must cover Himself with anger as if it were a garment (Lamentations 3:43). The people see from Him only His anger. He must pursue them because they want to flee the righteous discipline. But He knows how to find them and kills them, not sparing them.

Besides covering Himself with anger and killing them without sparing them, He also covers Himself with a cloud (Lamentations 3:44). In this way He makes Himself inaccessible to them. They experience this when they cry out to Him. Their prayer does not come to Him, because it is not a prayer of repentance for their sins, but only because of the misery in which they are.

That which has escaped His anger has been made by Him to be offscouring and refuse (Lamentations 3:45). There is nothing left of their former fame and the former prestige they had among the peoples. For Paul, this is an experience because of his faithfulness to the commission he received from his Lord (1 Corinthians 4:13b).

Ezekiel 30:23

Renewed Complaints

Jeremiah goes on to describe the vile treatment they are subjected to on the part of the enemy. He sees all their enemies open their mouths to devour them (Lamentations 3:46). This fills them with fear. He sees the pitfall, devastation and destruction before him, with no one to save (Lamentations 3:47). That whole sight fills him with intense sorrow, so that tears run down from his eye like streams of water (Lamentations 3:48). The downfall of the daughter of his people affects him deeply.

He will continue to cry, he cannot do otherwise, for he has no rest (Lamentations 3:49). There will only be rest, when “the LORD looks down and sees from heaven” (Lamentations 3:50; cf. Exodus 3:7-10). That is, He will then look upon His people and come down to redeem them. What Jeremiah now sees is a torment to his soul (Lamentations 3:51). All the daughters of his city are in deep misery.

In Lamentations 3:52-54 Jeremiah compares himself 1. to a bird that is the target of a hunter (Lamentations 3:52), 2. to a wild beast caught in a pit (Lamentations 3:53), and 3. to one who is near drowning (Lamentations 3:54). It shows the hopelessness of his situation and that of Judah. There is no hope of survival.

In these verses Jeremiah is again speaking of himself. What he says in Lamentations 3:52, the Lord Jesus also said. Without cause, He too was persecuted, hated, scorned and killed. Jeremiah also literally experienced being thrown into a pit (Lamentations 3:53; Jeremiah 37:11-21; Jeremiah 38:1-6).

In Lamentations 3:54 we again hear the cry from a depth of affliction (cf. Psalms 69:1b-2; Jona 2:3). He imagines himself and them lost as he feels cut off from God’s compassions. But it is precisely because of the thought of this that he turns to the LORD out of the pit in the next verse.

Ezekiel 30:24

Renewed Complaints

Jeremiah goes on to describe the vile treatment they are subjected to on the part of the enemy. He sees all their enemies open their mouths to devour them (Lamentations 3:46). This fills them with fear. He sees the pitfall, devastation and destruction before him, with no one to save (Lamentations 3:47). That whole sight fills him with intense sorrow, so that tears run down from his eye like streams of water (Lamentations 3:48). The downfall of the daughter of his people affects him deeply.

He will continue to cry, he cannot do otherwise, for he has no rest (Lamentations 3:49). There will only be rest, when “the LORD looks down and sees from heaven” (Lamentations 3:50; cf. Exodus 3:7-10). That is, He will then look upon His people and come down to redeem them. What Jeremiah now sees is a torment to his soul (Lamentations 3:51). All the daughters of his city are in deep misery.

In Lamentations 3:52-54 Jeremiah compares himself 1. to a bird that is the target of a hunter (Lamentations 3:52), 2. to a wild beast caught in a pit (Lamentations 3:53), and 3. to one who is near drowning (Lamentations 3:54). It shows the hopelessness of his situation and that of Judah. There is no hope of survival.

In these verses Jeremiah is again speaking of himself. What he says in Lamentations 3:52, the Lord Jesus also said. Without cause, He too was persecuted, hated, scorned and killed. Jeremiah also literally experienced being thrown into a pit (Lamentations 3:53; Jeremiah 37:11-21; Jeremiah 38:1-6).

In Lamentations 3:54 we again hear the cry from a depth of affliction (cf. Psalms 69:1b-2; Jona 2:3). He imagines himself and them lost as he feels cut off from God’s compassions. But it is precisely because of the thought of this that he turns to the LORD out of the pit in the next verse.

Ezekiel 30:25

Renewed Complaints

Jeremiah goes on to describe the vile treatment they are subjected to on the part of the enemy. He sees all their enemies open their mouths to devour them (Lamentations 3:46). This fills them with fear. He sees the pitfall, devastation and destruction before him, with no one to save (Lamentations 3:47). That whole sight fills him with intense sorrow, so that tears run down from his eye like streams of water (Lamentations 3:48). The downfall of the daughter of his people affects him deeply.

He will continue to cry, he cannot do otherwise, for he has no rest (Lamentations 3:49). There will only be rest, when “the LORD looks down and sees from heaven” (Lamentations 3:50; cf. Exodus 3:7-10). That is, He will then look upon His people and come down to redeem them. What Jeremiah now sees is a torment to his soul (Lamentations 3:51). All the daughters of his city are in deep misery.

In Lamentations 3:52-54 Jeremiah compares himself 1. to a bird that is the target of a hunter (Lamentations 3:52), 2. to a wild beast caught in a pit (Lamentations 3:53), and 3. to one who is near drowning (Lamentations 3:54). It shows the hopelessness of his situation and that of Judah. There is no hope of survival.

In these verses Jeremiah is again speaking of himself. What he says in Lamentations 3:52, the Lord Jesus also said. Without cause, He too was persecuted, hated, scorned and killed. Jeremiah also literally experienced being thrown into a pit (Lamentations 3:53; Jeremiah 37:11-21; Jeremiah 38:1-6).

In Lamentations 3:54 we again hear the cry from a depth of affliction (cf. Psalms 69:1b-2; Jona 2:3). He imagines himself and them lost as he feels cut off from God’s compassions. But it is precisely because of the thought of this that he turns to the LORD out of the pit in the next verse.

Ezekiel 30:26

Renewed Complaints

Jeremiah goes on to describe the vile treatment they are subjected to on the part of the enemy. He sees all their enemies open their mouths to devour them (Lamentations 3:46). This fills them with fear. He sees the pitfall, devastation and destruction before him, with no one to save (Lamentations 3:47). That whole sight fills him with intense sorrow, so that tears run down from his eye like streams of water (Lamentations 3:48). The downfall of the daughter of his people affects him deeply.

He will continue to cry, he cannot do otherwise, for he has no rest (Lamentations 3:49). There will only be rest, when “the LORD looks down and sees from heaven” (Lamentations 3:50; cf. Exodus 3:7-10). That is, He will then look upon His people and come down to redeem them. What Jeremiah now sees is a torment to his soul (Lamentations 3:51). All the daughters of his city are in deep misery.

In Lamentations 3:52-54 Jeremiah compares himself 1. to a bird that is the target of a hunter (Lamentations 3:52), 2. to a wild beast caught in a pit (Lamentations 3:53), and 3. to one who is near drowning (Lamentations 3:54). It shows the hopelessness of his situation and that of Judah. There is no hope of survival.

In these verses Jeremiah is again speaking of himself. What he says in Lamentations 3:52, the Lord Jesus also said. Without cause, He too was persecuted, hated, scorned and killed. Jeremiah also literally experienced being thrown into a pit (Lamentations 3:53; Jeremiah 37:11-21; Jeremiah 38:1-6).

In Lamentations 3:54 we again hear the cry from a depth of affliction (cf. Psalms 69:1b-2; Jona 2:3). He imagines himself and them lost as he feels cut off from God’s compassions. But it is precisely because of the thought of this that he turns to the LORD out of the pit in the next verse.