1Já jsem muž, který zažil soužení skrze hůl jeho hněvu. 2Hnal mě a přivedl do temnoty, ne do světla. 3Jen proti mně obrací znovu a znovu svou ruku, celý den. 4Nechal chřadnout mé tělo a mou kůži, rozlámal mé kosti. 5Oblehl mě a obklopil jedem a těžkostmi. 6Způsobil, že bydlím v temnotách jako dávno zemřelí. 7Zazdil mě, abych nemohl vyjít, obtížil mě bronzovým řetězem. 8I když volám a křičím o pomoc, zadržuje mou modlitbou. 9Moje cesty zazdil tesanými kameny, zkazil moje stezky. 10Je pro mě jako číhající medvěd, jako lev ve skrýši. 11Odvlekl mě z cesty a roztrhal mě na kusy, učinil mě opuštěným. 12Napjal svůj luk a učinil mě terčem pro šíp. 13Střelil do mého nitra šípy ze svého toulce. 14Stal jsem se posměchem všemu svému lidu, po celý den jejich posměšnou písničkou. 15Nasytil mě hořkostí, napojil mě pelyňkem. 16Moje zuby rozdrtil štěrkem, přimáčkl mě do popela. 17Má duše byla zbavena pokoje, zapomněl jsem, co je dobré. 18Takže jsem řekl: Je pryč moje síla i mé očekávání na pomoc od Hospodina. 19Pamatuj na mé soužení a mé bezdomovství, na pelyněk a jed. 20Má duše na to stále pamatuje a klesá ve mně. 21To si připomínám v mysli, proto mám naději. 22Je to Hospodinovo milosrdenství, že jsme nezahynuli, neboť nepominulo jeho slitování. 23Je nová každé ráno, tvá věrnost je velká. 24Mým podílem je Hospodin, říká má duše, proto v něm mám naději. 25Hospodin je dobrý k tomu, kdo na něho očekává, k člověku, jenž ho hledá. 26Je dobré, aby člověk měl naději a mlčky čekal na Hospodinovu záchranu. 27Pro muže je dobré, když nosí jho ve svém mládí. 28Ať sedí o samotě a mlčí, když to na něj vloží. 29Ať položí svá ústa do prachu, snad je ještě naděje. 30Ať nastaví tvář tomu, kdo ho bije, ať se nasytí potupou. 31Neboť Panovník neodvrhne navěky; 32neboť jestliže sklíčil, slituje se podle svého hojného milosrdenství. 33Neboť ne z vlastního rozmaru pokořuje či skličuje syny člověka. 34Srazit pod nohy všechny vězně země, 35převracet právo muže před tváří Nejvyššího, 36podvádět člověka při jeho sporu, to Panovník nechce vidět! 37Je někdo, kdo řekl a stalo se, když to Panovník nepřikázal? 38Cožpak zlé věci i dobro nevychází z úst Nejvyššího? 39Co si má co stěžovat živý člověk na trest za svoje hříchy? 40Prozkoumejme svoje cesty, vyzpytujme je, a navraťme se k Hospodinu. 41Pozvedněme svoje srdce i ruce k Bohu v nebesích. 42Bouřili jsme se a byli vzpurní a ty jsi neodpustil. 43Zahalil ses hněvem a stíhal jsi nás, zabíjel jsi a neměl jsi soucit. 44Zahalil ses oblakem, aby nepronikla žádná modlitba. 45Učinil jsi nás smetím a odpadem mezi národy. 46Všichni naši nepřátelé si na nás otvírali ústa. 47Přišel na nás strach a propast, zpustošení a zkáza. 48Z mých očí plynou proudy vody nad zkázou dcery mého lidu. 49Moje oči vylévají slzy, nedají se zastavit, bez odpočinku, 50dokud Hospodin nepohledí a nepodívá se z nebes. 51Moje oči působí mé duši bolest pro všechny dcery mého města. 52Moji nepřátelé mě bezdůvodně lovili jako ptáka. 53Snažili se ukončit můj život v cisterně a hodili na mě kamení. 54Na mou hlavu natekla voda. Řekl jsem: Jsem ztracen. 55Ze dna cisterny jsem vzýval tvé jméno, Hospodine. 56Uslyšel jsi můj hlas: Nezavírej své ucho před mojí prosbou o úlevu, před mým voláním o pomoc. 57Přiblížil ses v den, kdy jsem tě volal. Řekl jsi: Neboj se! 58Vedl jsi, Panovníku, spory mé duše, vykoupil jsi můj život. 59Viděl jsi, Hospodine, mně způsobenou křivdu. Zjednej mi právo! 60Viděl jsi všechnu jejich pomstu, všechny jejich plány proti mně. 61Slyšel jsi jejich hanění, Hospodine, všechny jejich plány proti mně. 62Slova mých protivníků a jejich mumlání proti mně po celý den. 63Pohleď, ať sedí nebo stojí, jsem jejich posměšnou písničkou. 64Odplať jim, Hospodine, za to, co vykonali, za skutky jejich rukou. 65Dej jim zatvrzelé srdce, ať na ně dopadne tvoje kletba. 66Stíhej je s hněvem a vyhlaď je zpod nebes, Hospodine.
Jamieson Fausset Brown Bible Commentary 1 (Lam. 3:1-66)
seen affliction--his own in the dungeon of Malchiah (
Jr 38:6); that of his countrymen also in the siege. Both were types of that of Christ.
2 darkness--calamity.
light--prosperity.
3 turneth . . . hand--to inflict again and again new strokes. "His hand," which once used to protect me. "Turned . . . turneth" implies repeated inflictions.
4 (
Jb 16:8).
5 builded--mounds, as against a besieged city, so as to allow none to escape (so
Pl 3:7,
Pl 3:9).
6 set me--HENDERSON refers this to the custom of placing the dead in a sitting posture.
dark places--sepulchers. As those "dead long since"; so Jeremiah and his people are consigned to oblivion (
Ž 88:5-
Ž 88:6;
Ž 143:3;
Ez 37:13).
7 hedged-- (
Jb 3:23;
Oz 2:6).
chain--literally, "chain of brass."
8 shutteth out--image from a door shutting out any entrance (
Jb 30:20). So the antitype. Christ (
Ž 22:2).
9 hewn stone--which coheres so closely as not to admit of being broken through.
paths crooked--thwarted our plans and efforts so that none went right.
10 (
Jb 10:16;
Oz 13:7-
Oz 13:8).
11 turned aside--made me wander out of the right way, so as to become a prey to wild beasts.
pulled in pieces-- (
Oz 6:1), as a "bear" or a "lion" (
Pl 3:10).
12 (
Jb 7:20).
13 arrows--literally, "sons" of His quiver (compare
Jb 6:4).
14 (
Jr 20:7).
their song-- (
Ž 69:12). Jeremiah herein was a type of Messiah. "All my people" (
J 1:11).
15 wormwood-- (
Jr 9:15). There it is regarded as food, namely, the leaves: here as drink, namely, the juice.
16 gravel--referring to the grit that often mixes with bread baked in ashes, as is the custom of baking in the East (
Př 20:17). We fare as hardly as those who eat such bread. The same allusion is in "Covered me with ashes," namely, as bread.
17 Not only present, but all hope of future prosperity is removed; so much so, that I am as one who never was prosperous ("I forgat prosperity").
18 from the Lord--that is, my hope derived from Him (
Ž 31:22).
19 This gives the reason why he gave way to the temptation to despair. The Margin, "Remember" does not suit the sense so well.
wormwood . . . gall-- (
Jr 9:15).
20 As often as my soul calls them to remembrance, it is humbled or bowed down in me.
21 This--namely, what follows; the view of the divine character (
Pl 3:22-
Pl 3:23). CALVIN makes "this" refer to Jeremiah's infirmity. His very weakness (
Pl 3:19-
Pl 3:20) gives him hope of God interposing His strength for him (compare
Ž 25:11,
Ž 25:17;
Ž 42:5,
Ž 42:8;
2K 12:9-10).
22 (
Mal 3:6).
23 (
Iz 33:2).
24 (
Nu 18:20;
Ž 16:5;
Ž 73:26;
Ž 119:57;
Jr 10:16). To have God for our portion is the one only foundation of hope.
25 The repetition of "good" at the beginning of each of the three verses heightens the effect.
wait-- (
Iz 30:18).
26 quietly wait--literally, "be in silence." Compare
Pl 3:28 and
Ž 39:2,
Ž 39:9, that is, to be patiently quiet under afflictions, resting in the will of God (
Ž 37:7). So Aaron (
Lv 10:2-
Lv 10:3); and Job (
Jb 40:4-
Jb 40:5).
27 yoke--of the Lord's disciplinary teaching (
Ž 90:12;
Ž 119:71). CALVIN interprets it, The Lord's doctrine (
Mt 11:29-
Mt 11:30), which is to be received in a docile spirit. The earlier the better; for the old are full of prejudices (
Př 8:17;
Kaz 12:1). Jeremiah himself received the yoke, both of doctrine and chastisement in his youth (
Jr 1:6-
Jr 1:7).
28 The fruit of true docility and patience. He does not fight against the yoke (
Jr 31:18;
Sk 9:5), but accommodates himself to it.
alone--The heathen applauded magnanimity, but they looked to display and the praise of men. The child of God, in the absence of any witness, "alone," silently submits to the will of God.
borne it upon him--that is, because he is used to bearing it on him. Rather, "because He (the Lord,
Pl 3:26) hath laid it on him" [VATABLUS].
29 (
Jb 42:6). The mouth in the dust is the attitude of suppliant and humble submission to God's dealings as righteous and loving in design (compare
Ezd 9:6;
1K 14:25).
if so be there may be hope--This does not express doubt as to whether GOD be willing to receive the penitent, but the penitent's doubt as to himself; he whispers to himself this consolation, "Perhaps there may be hope for me."
30 Messiah, the Antitype, fulfilled this; His practice agreeing with His precept (
Iz 50:6;
Mt 5:39). Many take patiently afflictions from God, but when man wrongs them, they take it impatiently. The godly bear resignedly the latter, like the former, as sent by God (
Ž 17:13).
31 True repentance is never without hope (
Ž 94:14).
32 The punishments of the godly are but for a time.
33 He does not afflict any willingly (literally, "from His heart," that is, as if He had any pleasure in it,
Ez 33:11), much less the godly (
Žd 12:10).
34 This triplet has an infinitive in the beginning of each verse, the governing finite verb being in the end of
Pl 3:36, "the Lord approveth not," which is to be repeated in each verse. Jeremiah here anticipates and answers the objections which the Jews might start, that it was by His connivance they were "crushed under the feet" of those who "turned aside the right of a man." God approves (literally, "seeth,"
Abk 1:13; so "behold," "look on," that is, look on with approval) not of such unrighteous acts; and so the Jews may look for deliverance and the punishment of their foes.
35 before . . . face of . . . most High--Any "turning aside" of justice in court is done before the face of God, who Is present, and "regardeth," though unseen (
Kaz 5:8).
36 subvert--to wrong.
37 Who is it that can (as God,
Ž 33:9) effect by a word anything, without the will of God?
38 evil . . . good--Calamity and prosperity alike proceed from God (
Jb 2:10;
Iz 45:7;
Am 3:6).
39 living--and so having a time yet given him by God for repentance. If sin were punished as it deserves, life itself would be forfeited by the sinner. "Complaining" (murmuring) ill becomes him who enjoys such a favor as life (
Př 19:3).
for the punishment of his sins--Instead of blaming God for his sufferings, he ought to recognize in them God's righteousness and the just rewards of his own sin.
40 us--Jeremiah and his fellow countrymen in their calamity.
search--as opposed to the torpor wherewith men rest only on their outward sufferings, without attending to the cause of them (
Ž 139:23-
Ž 139:24).
41 heart with . . . hands--the antidote to hypocrisy (
Ž 86:4;
1Tm 2:8).
42 not pardoned--The Babylonian captivity had not yet ended.
43 covered--namely, thyself (so
Pl 3:44), so as not to see and pity our calamities, for even the most cruel in seeing a sad spectacle are moved to pity. Compare as to God "hiding His face,"
Ž 10:11;
Ž 22:25.
44 (
Pl 3:8). The "cloud" is our sins, and God's wrath because of them (
Iz 44:22;
Iz 59:2).
45 So the apostles were treated; but, instead of murmuring, they rejoiced at it (
1K 4:13).
46 Pe is put before Ain (
Pl 3:43,
Pl 3:46), as in
Pl 2:16-
Pl 2:17;
Pl 4:16-
Pl 4:17. (
Pl 2:16.)
47 Like animals fleeing in fear, we fall into the snare laid for us.
48 (
Jr 4:19).
49 without . . . intermission--or else, "because there is no intermission" [PISCATOR], namely, Of my miseries.
50 Till--His prayer is not without hope, wherein it differs from the blind grief of unbelievers.
look down, &c.-- (
Iz 63:15).
51 eye affecteth mine heart--that is, causeth me grief with continual tears; or, "affecteth my life" (literally, "soul," Margin), that is, my health [GROTIUS].
daughters of . . . city--the towns around, dependencies of Jerusalem, taken by the foe.
52 a bird--which is destitute of counsel and strength. The allusion seems to be to
Př 1:17 [CALVIN].
without cause-- (
Ž 69:4;
Ž 109:3-
Ž 109:4). Type of Messiah (
J 15:25).
53 in . . . dungeon-- (
Jr 37:16).
stone--usually put at the mouth of a dungeon to secure the prisoners (
Joz 10:18;
Da 6:17;
Mt 27:60).
54 Waters--not literally, for there was "no water" (
Jr 38:6) in the place of Jeremiah's confinement, but emblematical of overwhelming calamities (
Ž 69:2;
Ž 124:4-
Ž 124:5).
cut off-- (
Iz 38:10-
Iz 38:11). I am abandoned by God. He speaks according to carnal sense.
55 I called out of dungeon--Thus the spirit resists the flesh, and faith spurns the temptation [CALVIN], (
Ž 130:1;
Jon 2:2).
56 Thou hast heard--namely formerly (so in
Pl 3:57-
Pl 3:58).
breathing . . . cry--two kinds of prayer; the sigh of a prayer silently breathed forth, and the loud, earnest cry (compare "prayer," "secret speech,"
Iz 26:16, Margin; with "cry aloud,"
Ž 55:17).
57 Thou drewest near--with Thy help (
Jk 4:8).
58 Jeremiah cites God's gracious answers to his prayers as an encouragement to his fellow countrymen, to trust in Him.
pleaded-- (
Ž 35:1;
Mi 7:9).
59 God's past deliverances and His knowledge of Judah's wrongs are made the grounds of prayer for relief.
60 imaginations--devices (
Jr 11:19).
Their vengeance--means their malice. Jeremiah gives his conduct, when plotted against by his foes, as an example how the Jews should bring their wrongs at the hands of the Chaldeans before God.
61 their reproach--their reproachful language against me.
62 lips--speeches.
63 sitting down . . . rising up--whether they sit or rise, that is, whether they be actively engaged or sedentary, and at rest "all the day" (
Pl 3:62), I am the subject of their derisive songs (
Pl 3:14).
64 (
Jr 11:20;
2Tm 4:14).
65 sorrow--rather, blindness or hardness; literally, "a veil" covering their heart, so that they may rush on to their own ruin (
Iz 6:10;
2K 3:14-15).
66 from under . . . heavens of . . . Lord--destroy them so that it may be seen everywhere under heaven that thou sittest above as Judge of the world.