1 I Am the man that hath seen affliction by the rod of his wrath.

2 He hath led me, and brought me into darkness, but not into light.

3 Surely against me is he turned; he turneth his hand against me all the day.

4 My flesh and my skin hath he made old; he hath broken my bones.

5 He hath builded against me, and compassed me with gall and travail.

6 He hath set me in dark places, as they that be dead of old.

7 He hath hedged me about, that I cannot get out: he hath made my chain heavy.

8 Also when I cry and shout, he shutteth out my prayer.

9 He hath inclosed my ways with hewn stone, he hath made my paths crooked.

10 He was unto me as a bear lying in wait, and as a lion in secret places.

11 He hath turned aside my ways, and pulled me in pieces: he hath made me desolate.

12 He hath bent his bow, and set me as a mark for the arrow.

13 He hath caused the arrows of his quiver to enter into my reins.

14 I was a derision to all my people; and their song all the day.

15 He hath filled me with bitterness, he hath made me drunken with wormwood.

16 He hath also broken my teeth with gravel stones, he hath covered me with ashes.

17 And thou hast removed my soul far off from peace: I forgat prosperity.

18 And I said, My strength and my hope is perished from the Lord:

19 Remembering mine affliction and my misery, the wormwood and the gall.

20 My soul hath them still in remembrance, and is humbled in me.

21 This I recall to my mind, therefore have I hope.

22 It is of the Lord's mercies that we are not consumed, because his compassions fail not.

23 They are new every morning: great is thy faithfulness.

24 The Lord is my portion, saith my soul; therefore will I hope in him.

25 The Lord is good unto them that wait for him, to the soul that seeketh him.

26 It is good that a man should both hope and quietly wait for the salvation of the Lord.

27 It is good for a man that he bear the yoke in his youth.

28 He sitteth alone and keepeth silence, because he hath borne it upon him.

29 He putteth his mouth in the dust; if so be there may be hope.

30 He giveth his cheek to him that smiteth him: he is filled full with reproach.

31 For the Lord will not cast off for ever:

32 But though he cause grief, yet will he have compassion according to the multitude of his mercies.

33 For he doth not afflict willingly nor grieve the children of men.

34 To crush under his feet all the prisoners of the earth.

35 To turn aside the right of a man before the face of the most High,

36 To subvert a man in his cause, the Lord approveth not.

37 Who is he that saith, and it cometh to pass, when the Lord commandeth it not?

38 Out of the mouth of the most High proceedeth not evil and good?

39 Wherefore doth a living man complain, a man for the punishment of his sins?

40 Let us search and try our ways, and turn again to the Lord.

41 Let us lift up our heart with our hands unto God in the heavens.

42 We have transgressed and have rebelled: thou hast not pardoned.

43 Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied.

44 Thou hast covered thyself with a cloud, that our prayer should not pass through.

45 Thou hast made us as the offscouring and refuse in the midst of the people.

46 All our enemies have opened their mouths against us.

47 Fear and a snare is come upon us, desolation and destruction.

48 Mine eye runneth down with rivers of water for the destruction of the daughter of my people.

49 Mine eye trickleth down, and ceaseth not, without any intermission.

50 Till the Lord look down, and behold from heaven.

51 Mine eye affecteth mine heart because of all the daughters of my city.

52 Mine enemies chased me sore, like a bird, without cause.

53 They have cut off my life in the dungeon, and cast a stone upon me.

54 Waters flowed over mine head; then I said, I am cut off.

55 I called upon thy name, O Lord, out of the low dungeon.

56 Thou hast heard my voice: hide not thine ear at my breathing, at my cry.

57 Thou drewest near in the day that I called upon thee: thou saidst, Fear not.

58 O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life.

59 O Lord, thou hast seen my wrong: judge thou my cause.

60 Thou hast seen all their vengeance and all their imaginations against me.

61 Thou hast heard their reproach, O Lord, and all their imaginations against me;

62 The lips of those that rose up against me, and their device against me all the day.

63 Behold their sitting down, and their rising up; I am their musick.

64 Render unto them a recompence, O Lord, according to the work of their hands.

65 Give them sorrow of heart, thy curse unto them.

66 Persecute and destroy them in anger from under the heavens of the Lord.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
John Wesley's Bible Commentary
I am the man - It seems, this is spoken in the name of the people, who were before set out under the notion of a woman.
McArther Bible Commentary
the man who has seen affliction. Jeremiah's distress in such tragedy comes from God. Even the righteous experience "the rod of God's wrath."
Bible Cross References
Psalm 88:7 Psalm 88:15 Jeremiah 20:18 Jeremiah 43:6

Verse 2

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
John Calvin Bible Commentary
The letters of the alphabet are tripled in this chapter, which I had omitted to mention. In the first two chapters each verse begins with the successive letters of the alphabet, except that in the last chapter there is one instance of inversion, for Jeremiah has put פ,phi, beforeע,oin;or it may be that the order has been changed by the scribes; but this is uncertain. Here then, as I have said, each letter is thrice repeated. Then the first, the second, and the third verse begins withא aleph;and the fourth begins withב,beth, and so he goes on to the end.He confirms here the last verse, for lie shews the cause or the manner of his afflictions, for he had been led into darkness and not into light. This kind of contrast has not the same force in other languages as it has in Hebrew. But when the Hebrews said that they were in darkness and not in the light, they amplified that obscurity, as though they had said that there was not even a spark of light in that darkness, it being so thick and obscure. This is what the Prophet now means. And we know what is everywhere understood in Scripture by darkness, even every kind of Lamentation: for the appearance of light exhilarates us, yea, the serenity of heaven cheers and revives the minds of men. Then darkness signifies all sorts of adversities and the sorrow which proceeds from them. He afterwards adds, —
Bible Cross References
Job 30:26 Isaiah 59:9 Jeremiah 4:23

Verse 3

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
Bible Cross References
Psalm 38:2 Isaiah 5:25

Verse 4

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
John Wesley's Bible Commentary
Made old - All my beauty is gone, and all my strength.
Bible Cross References
Psalm 31:9 Psalm 31:10 Psalm 38:2 Psalm 51:8 Psalm 102:3 Isaiah 38:13

Verse 5

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
John Wesley's Bible Commentary
Builded - He hath built forts and batteries against my walls and houses.
John Calvin Bible Commentary
The words, as translated, may seem harsh, yet they have no common beauty in Hebrew. The Prophet says he was blocked up and straitened as it were by walls; and as we shall see, he repeats this comparison three times; in other words, indeed, but for the same purpose. God, he says, hath built against me, as,when we wish to besiege any one, we build mounds, so that there may be no escape. This, then, is the sort of building of which the Prophet now speaks: God, he says, holds me confined all around, so that there is no way of escape open to me.He then gives a clearer explanation, that he was surrounded by gall or poison and trouble. He mentions poison first, and then, without a figure, he shews what that poison was, even that he was afflicted with many troubles. He afterwards adds, —
Bible Cross References
Luke 21:20 Job 19:8 Jeremiah 23:15 Lamentations 3:19

Verse 6

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
Bible Cross References
Psalm 88:5 Psalm 88:6 Psalm 143:3 Isaiah 59:10

Verse 7

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
Bible Cross References
Job 3:23 Job 19:8 Jeremiah 40:4 Hosea 2:6

Verse 8

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
McArther Bible Commentary
He shuts out my prayer. Cf. verse Lam 3:44. God's non-response to Jeremiah's prayers was not because Jeremiah was guilty of personal sin (cf. Psa 66:18); rather, it was due to Israel's perpetual sin without repentance (Jer 19:15). God's righteousness to judge that sin must pursue its course (cf. Jer 7:16, see note there; Jer 11:14). Jeremiah knowing that, yet prayed, wept (Lam 3:48-51), and longed to see repentance.
Bible Cross References
Job 30:20 Psalm 22:2 Lamentations 3:44

Verse 9

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
John Wesley's Bible Commentary
Enclosed - He has defeated all my methods and counsels for security, by insuperable difficulties like walls of hewn stone. Crooked - Nay, God not only defeated their counsels, but made them fatal and pernicious to them.
John Calvin Bible Commentary
Other metaphors are used. Some think that the Prophet refers to the siege of Jerusalem, but such a view is not suitable. The metaphors correspond with one another, though they are somewhat different. He had said before, that he was enclosed by God, or surrounded as with a mound; and now he transfers this idea to his ways. When the life of man is spoken of, it is, we know, compared to a way. Then the Prophet includes under this word all the doings of his life, as though he had said, that all his plans were brought into straits, as though his way was shut up, so that he could not proceed: “Were I to proceed ill any direction, an obstacle is set before me; I am compelled to remain as it were fixed.” So the Prophet now says, his ways were enclosed,because God allowed none of His counsels or His purposes to be carried into effect.And to the same purpose he adds, that. God had perverted his ways, that is, that he had confounded all his doings, and all his counsels. But these words are added, with a squared stoneThe verbגזז gizaz, means to cut; hence the wordגזית, gizit, signifies a polished stone, or one trimmed by the hammer. And we know that such stones are more durable and firmer than other stones. For when unpolished stones are used, the building is not so strong as when the stones are squared, as they fit together better. Then the Prophet intimates that the enclosures were such that he could by no means break through them, as they could not be broken. He, in short, means that he was so oppressed by God’s hand, that whatever he purposed God immediately reversed it. We now, then, perceive what he means by saying, that all his ways were subverted or overturned by God.This is not to be understood generally, for it is God who directs our ways. But he is said to pervert our ways, when he disconcerts our counsels, when all our purposes and efforts are rendered void; in a word, when God as it were meets us as an adversary, and impedes our course; it is then that he is said to pervert our ways. But this ought not to be understood as though God blinded men unjustly, or as though he led them astray. The Prophet only means that he could find no success in all his counsels, in all his efforts and doings, because he had God opposed to him. here I stop.
Bible Cross References
Job 19:8 Isaiah 63:17 Lamentations 3:10 Hosea 2:6

Verse 10

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
Bible Cross References
Job 10:16 Lamentations 3:9 Lamentations 3:11 Hosea 13:7

Verse 11

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
John Calvin Bible Commentary
In this verse also the Prophet shews how grievously the faithful are disturbed when they feel that God is adverse to them. But he uses the same figure as yesterday, though the word סורר,surer,is different: what he used yesterday wasעוה,oue, but in the same sense.He then says that his ways had been perverted; and for this reason, because he had been disappointed in his purpose; whatever he did was made void, because God by force prevented him. When we undertake to do anything, a way is open to us; but when there is no success, our way is said to be perverted. And this is done by God, who has all events, prosperous as well as adverse, in his own hand. As, then, God directs our ways when he blesses our counsels and our actions; so, on the other hand, he perverts them, when all things turn out unsuccessfully, when our purpose is not done and events do not answer our expectations.He afterwards adds, He hath torn meor broken me. The verbפשח,peshech,means properly to cut, but here to tear or scatter. It follows lastly,he hath made me a wasteIn this expression he includes the other two things; for he who is reduced to desolation, does not hold on his way, nor find any exit; he is also drawn here and there, as though he was torn into several parts. We hence see that the Prophet here complains of extreme evils, for there was no hope of deliverance left. He adds, —
Bible Cross References
Job 16:12 Job 16:13 Psalm 143:4 Jeremiah 15:3 Lamentations 3:10 Hosea 6:1

Verse 12

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
Bible Cross References
Job 6:4 Job 7:20 Job 16:12 Psalm 7:12 Psalm 38:2 Lamentations 2:4

Verse 13

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
Bible Cross References
Jeremiah 5:16 Lamentations 2:4

Verse 14

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
Bible Cross References
Job 30:9 Psalm 22:6 Psalm 22:7 Psalm 123:4 Jeremiah 20:7 Lamentations 3:63

Verse 15

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
John Wesley's Bible Commentary
Wormwood - With severe and bitter dispensations.
Bible Cross References
Jeremiah 9:15 Lamentations 3:19

Verse 16

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
John Wesley's Bible Commentary
Ashes - Mourners were wont to throw ashes on their heads.
John Calvin Bible Commentary
Many renderings are given of these words’ there is, however, no over-statement here; for, as it has been often said, the grief of the people under such a mass of evils could not be sufficiently expressed. The Prophet, no doubt, extended here his hand to the weak, who would have otherwise lain down as dead; for under such evils the ruin of the whole nation, the fall of the city, and the destruction of the temple, it could not be but such thoughts as these must have occurred. Now, as to any one unacquainted with such a trial, he would soon succumb, had no remedy been presented to him. The Prophet then dictates for all the godly such complaints as they might, so to speak, pour forth confidently and freely into the bosom of God. We hence see that here is even expressed whatever might occur to the minds of God’s children, so that they might not hesitate in their straits to direct their prayers to God, and freely confess whatever they suffered in their souls. For shame closes up the door of access; and thus it happens; that we make a clamor as though God were far away from us; hence impatience breaks out almost to a rage. But when an access to God is opened to us, and we dare to confess what burdens our minds, this, as I have said, is the best way for obtaining relief and comfort. We must then understand the design of the Prophet, that he suggests words to the faithful, that they might freely cast their cares and sorrows on God, and thus find some alleviation. For this reason, he says that his teeth had been broken by a little stone or pebble. The same expression, if I mistake not, is found in Job. It is a metaphor taken from those who press stones instead of bread under their teeth; for when grit lies hid in bread, it hurts the teeth. Then inward and hidden griefs are said to be like small stones, which break or shatter the teeth. For the Prophet does not speak here of large stones, but on the contrary he speaks of pebbles or small stones, which deceive men, for they lie hid either in bread or in meat, or in any other kind of food. As, then, the teeth are hurt by pressing them, so the Prophet says that his sorrows were most bitter, as that part, as it is well known, is very tender; and when any injury is done to the teeth, the pain spreads instantly almost through the whole body. This is the reason why he says that his teeth were broken.Then he adds, that he was covered with dust,or that he was lying down or dragged along in the dust. The expression is taken from those who are drawn by way of reproach along the ground, as a carcass is, or some filthy thing which we abhor.Thus the Prophet complains that there was nothing short of extreme evils. He adds, —
McArther Bible Commentary
broken my teeth with gravel. This refers to the grit that often mixed with bread baked in ashes as was common in the east (cf. Pro 20:17).
Bible Cross References
Psalm 3:7 Psalm 58:6 Proverbs 20:17 Jeremiah 6:26

Verse 17

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
Bible Cross References
Isaiah 59:11 Jeremiah 12:12

Verse 18

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
John Calvin Bible Commentary
This verse shews what I have before reminded you of, that the Prophet does not here speak as though he was divested of every sin, and prescribed a perfect rule for prayer. But, on the contrary, in order to animate the faithful to seek God, he sets before them here an instance of infirmity which every one finds true as to himself. It was yet a most grievous trial, because the Prophet almost despaired; for since faith is the mother of hope, it follows, that when any one is overwhelmed with despair, faith is extinct. Nevertheless the Prophet. makes this declaration, Perished,he says,has my strength and my hope from GodHe does not speak through some inconsiderate impulse, as though he was suddenly carried away, as many things happen to us which we have had no thought of; but he speaks what was, as it were, fixed in his mind. As he said, “Perished has my hope and strength from Jehovah,” it is evident that his faith was not slightly shaken, but had wholly failed’ but the expression, I said,renders the thing still stronger; for it means, as it is well known, a settled conviction. The Prophet was then fully persuaded that he was forsaken by God; but what does this mean? We ought indeed to maintain this, that faith sometimes is so stifled, that even the children of God think that they are lost, and that it is all over with their salvation. Even David confesses the same thing; for it was an evidence of despair, when he declared,“I said in my haste, Vanity is every man.” (Psalm 116:11.)He had almost failed, and he was not master of himself when he was thus agitated. There is no doubt but that the Prophet also expressly reminded the faithful that they ought not to despair, though despair laid hold on their minds, or though the devil tempted them to despair, but that they ought then especially to struggle against it. This is indeed, I allow, a hard and perilous contest, but the faithful ought not to faint, even when such a thing happens to them, that is, when it seems to be all over with them and no hope remains; but, on the contrary, they ought nevertheless to go on hoping, and that, indeed, as the Scripture says elsewhere, against hope, or above hope. (Romans 4:18.)Let us then learn from this passage, that the faithful are not free from despair, for it enters into their souls; but that there is yet no reason why they should indulge despair; on the contrary, they ought courageously and firmly to resist it; for when the Prophet said this, he did not mean that. he succumbed to this trial, as though he had embraced what had come to his mind; but lie meant, that lie was as it were overwhelmed for a short time. Were any one to ask, How can it be that hope and despair should reside in the same man? the answer is, that when faith is weak, that part of the soul is empty, which admits despair. Now, faith is sometimes not only enfeebled, but is also nearly stifled. This, indeed, does not happen daily, but there is no one whom God deeply exercises with temptations, who does not feel that his faith is almost extinguished. It is often no wonder, that despair then prevails; but it is for a moment. In the meantime, the remedy is, immediately to flee to God and to complain of this misery, so that he may succor and raise up those who are thus fallen. He then adds, —
Bible Cross References
Job 17:15 Ezekiel 37:11

Verse 19

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
John Wesley's Bible Commentary
Wormwood - Wormwood and gall, are often made use of to signify great affliction.
John Calvin Bible Commentary
The verb may be considered as an imperative; it is an infinitive mood, but it is often taken in Hebrew as an imperative. Thus, many deem it a prayer, Remember my affliction and my trouble, the gall and the poisonThis might be admitted; but what others teach I prefer: that this verse depends on the last. For the Prophet seems here to express how he had almost fallen away from hope, so that he no longer found strength from God, even because he was overwhelmed with evils; for it is very unreasonable to think, that those who have once experienced the mercy of God should cast away hope, so as not to believe that they are to flee to God any more. What seems then by no means congruous the Prophet here in a manner excuses, and shews that it was not strange that he succumbed under extreme evils, for he had been so pressed down by afflictions and troubles, that his soul became as it were filled with poison and gall.But in the meantime, he shews by the word remember,how such a trial as this, when it comes, lays hold on our minds, that is, when we think too much of our evils. For the faithful ought to hold a middle course in their afflictions, lest they contract a torpor; for as hence indifference and stupidity arise, they ought to rouse themselves to a due consideration of their evils; but moderation ought to be observed, lest sorrow should swallow us up, as Paul also warns us (2 Corinthians 2:7.) They then who fix their minds too much on the remembrance of their evils, by degrees open the door to Satan, who may fill their hearts and all their thoughts with despair. The Prophet then describes here the fountain of evils, when he says, that he remembered his affliction and trouble; and suitable to this is what immediately follows, —
Bible Cross References
Jeremiah 8:14 Jeremiah 9:15 Lamentations 3:5 Lamentations 3:15

Verse 20

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The prophet relates the more gloomy and discouraging part of his experience, and how he found support and relief. In the time of his trial the Lord had become terrible to him. It was an affliction that was misery itself; for sin makes the cup of affliction a bitter cup. The struggle between unbelief and faith is often very severe. But the weakest believer is wrong, if he thinks that his strength and hope are perished from the Lord.
Bible Cross References
Job 21:6 Psalm 42:5 Psalm 42:6 Psalm 43:5 Psalm 44:25

Verse 21

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Wesley's Bible Commentary
This - Which follows, concerning the nature of God, and his good providences.
John Calvin Bible Commentary
We see here what I have already stated, that if we struggle against temptations, it will be a sure remedy to us, because our faith will at length emerge again, and gather strength, yea, it will in a manner be raised up from the lowest depths. This is what the Prophet now shews. I will recall this,he says,to my heart, and therefore will I hopeHow can despair produce hope from itself? This would be contrary to nature. What then does the Prophet mean here, and what does he understand by the pronounthis, זאת, zat?Even that being oppressed with evils, he was almost lost, and was also nearly persuaded that no hope of good anymore remained. As then he would recall this to mind, he says that he would then have new ground of hope, that is, when he had recourse to God; for all who devour their own sorrows, and do not look to God, kindle more and more the hidden fire, which at length suddenly turns to fury. Hence it comes that they clamor against God, as though they were doubly insane. But he who is conscious of his own infirmity, and directs his prayer to God, will at length find a ground of hope.When therefore we recall to mind our evils, and also consider how ready we are to despair, and how apt we are to succumb under it, some hope will then arise and aid us, as the Prophet here says. It must still be observed, that we ought to take heed lest we grow torpid in our evils; for hence it happens that our minds become wholly overwhelmed. Whosoever then would profit by his evils, should consider what the Prophet says here came to his mind, for he at length came to himself, and surmounted all obstacles. We see then that God brings light out of darkness, when he restores his faithful people from despair to a good hope; yea, he makes infirmity itself to be the cause of hope. For whence is it that the unbelieving east away hope? even because security draws them away from God; but a sense of our own infirmity draws us even close to him; thus hope, contrary to nature, and through the incomprehensible and wonderful kindness of God, arises from despair. It follows, —
McArther Bible Commentary
The relentless sorrow over Judah's judgment drove Jeremiah to consider the grace, mercy, and compassion of God. The tone of his thinking changed dramatically.
Bible Cross References
Psalm 130:7 Lamentations 3:22

Verse 22

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Calvin Bible Commentary
The first clause may be explained in two ways: The view commonly taken is, that it ought to be ascribed to God’s mercy that the faithful have not been often consumed. Hence a very useful doctrine is elicited — that God succors his own people, lest they should wholly perish. But if we attend to the context, we shall see that another sense is more suitable, even that the mercies of God were not consumed, and that his compassion’s had not failedThe particleכי, ki,is inserted, but ought to be taken as an affirmative only,surely the mercies of God are not consumed;and then, — surely his compassion’s have not failed. And he afterwards adds, —
McArther Bible Commentary
mercies. This Hebrew word, used about 250 times in the OT, refers to God's gracious love. It is a comprehensive term that encompasses love, grace, mercy, goodness, forgiveness, truth, compassion, and faithfulness.
Bible Cross References
Psalm 78:38 Psalm 103:10 Jeremiah 3:12 Jeremiah 30:11 Malachi 3:6

Verse 23

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Wesley's Bible Commentary
Faithfulness - In fulfilling thy promises to thy people.
McArther Bible Commentary
Great is Your faithfulness. The bedrock of faith is the reality that God keeps all His promises according to His truthful, faithful character.
Bible Cross References
Hebrews 10:23 Psalm 89:1 Isaiah 33:2 Zephaniah 3:5

Verse 24

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
Bible Cross References
Psalm 16:5 Psalm 33:18 Psalm 42:5 Psalm 73:26 Psalm 119:57 Jeremiah 10:16

Verse 25

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Calvin Bible Commentary
He continues the same subject: he however adds now something to it, even that God always deals mercifully with his servants, who recumb on him, mid who seek him. We hence see that the last verse is confirmed, where he said that he was content with God alone, while suffering all kinds of adversity: How so? for God, he says, is good to those who wait for him.It might have been objected and said, that adversities produce sorrow, weariness, sadness, and anguish, so that it cannot be that they retain hope who only look to God alone; and it is no doubt true that, when all confess that they hope in God, they afterwards run here and there; and the consequence is, that they fail in their adversities. As, then, this might have been objected to the Prophet, he gives indirectly this answer, that God is good to those who wait for him, as though he had said, that the confidence which recumbs on God alone cannot disappoint us, for God will at length shew his kindness to all those who hope in him. In short, the Prophet teaches us here, that the blessings of God, by which he exhilarates his own children, cannot be separated from his mercy or his paternal favor. Such a sentence as this, “Whatever can be expected is found in God,” would be deemed frigid by many; for they might object and say, as before stated, that they were at the same time miserable. Hence the Prophet reminds us here that God’s blessings flow to us from his favor as from a fountain, as though he had said, “As a perennial fountain sends forth water, so also God’s goodness manifests and extends itself.”We now, then, understand the Prophet’s meaning. He had indeed said, that we ought to acquiesce in God alone; but now he adds, by way of favor, regarding the infirmity of men, that God is kind and bountiful to all those who hope in him. The sum of what he states is, as I have said, that God’s goodness brings forth its own fruits, and that the faithful find by experience, that nothing is better than to have all their thoughts fixed on God alone. God’s goodness, then, ought to be understood, so to speak, as actual, even what is really enjoyed. As, then, God deals bountifully with all who hope in him, it follows that they cannot be disappointed, while they are satisfied with him alone, and thus patiently submit to all adversities. In short, the Prophet teaches here what the Scripture often declares, that hope maketh not ashamed. (Romans 5:5.)But the second clause must be noticed: for the Prophet defines what it is to hope in God, when he says that he is good to the soul that seeks him.Many indeed imagine hope to be I know not what — a dead speculation; and hypocrites, when God spares them, go on securely and exult, but their confidence is mere ebriety, very different from hope. We must then remember what the Prophet says here, that they alone hope hi God who from the heart seek him, that is, who acknowledge how greatly they need the mercy of God, who go directly to him whenever any temptation harasses them, and who, when any danger threatens them, flee to his aid, and thus prove that they really hope in God. It now follows, —
Bible Cross References
Psalm 27:14 Isaiah 25:9 Isaiah 26:9

Verse 26

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Calvin Bible Commentary
It is, indeed, an abrupt phrase when he says, Good and he will wait; for these words are without a subject; but as it is a general statement, there is no ambiguity. The Prophet means that it is good to hope and to be silent as to the salvation, of God.Then the verbs in the future tense ought to be rendered its subjunctives, as though it was said, “It is good when any one hopes in the salvation of Jehovah, and is silent, that is, bears patiently all his troubles until God succors him.”But; the Prophet here reminds us, that we are by no means to require that God should always appear to us, and that his paternal favor should always shine forth on our life. This is, indeed, a condition sought for by all; for the flesh inclines us to this, and hence we shun adversities. We, then, naturally desire God’s favor to be manifested to us; how? In reality, so that all things may go on prosperously, that no trouble may touch us, that we may be tormented by no anxiety, that no danger may be suspended over us, that no calamity may threaten us: these things, as I have said, we all naturally seek and desire. But in such a case faith would be extinguished, as Paul tells us in his Epistle to the Romans, “For we hope not,” he says, “for what appears, but we hope for what, is hidden.” (Romans 8:24, 25.)It is necessary in this world that the faithful should, as to outward things, be miserable, at one time exposed to want, at another subject to various dangers — at; one time exposed to reproaches and calumnies, at another harassed by losses: why so? because there would be no occasion for exercising hope, were our salvation complete. This is the very thing which the Prophet now teaches us, when he declares that it is good for us to learn in silence to wait for the salvation of God. But to express more clearly his mind, he first says, He will wait, or hope. He teaches the need of patience, as also the Apostle does, in Hebrew 10:36; for otherwise there can be no faith. It hence appears, that where there is no patience, there is not even a spark of faith in the heart of man; how so? because this is our happiness, to wait or to hope; and we hope for what is hidden. But in the second clause he explains himself still more clearly by saying, andwill be silentTo be silent means often in Scripture to rest, to be still; and here it signifies no other thing than to bear the troubles allotted to us, with a calm and resigned mind. He is then said to be silent to God, who remains quiet even when afflictions supply occasion for clamoring; and hence this quietness is opposed to violent feelings; for when some trouble presses on us, we become turbulent, and are carried away by our fury, at one time we quarrel with God, at another we pour forth various complaints. The same thing also happens, when we see some danger, for we tremble, and then we seek remedies here and there, and that with great eagerness. But he who patiently bears his troubles, or who recumbs on God when dangers surround him, is said to be silent or to rest quietly; and hence the words of Isaiah, “In hope and silence;” for he there exhorts the faithful to patience, and shews where strength is, even when we trust in God, so as willingly to submit to His will, and to be ready to bear his chastisements, and then when we doubt not but that he will be ready to bring us help when we are in danger. (Isaiah 30:15.)We now perceive what the Prophet means when he says, that it. is good if we wait and be silent as to the salvation of God;even because our happiness is hid, and we are also like the dead, as Paul says, and our life is hid in Christ. (Colossians 3:3.) As then it is so, we must necessarily be silent as to God’s salvation, and cherish hope within, though surrounded with many miseries. It follows, —
Bible Cross References
Psalm 37:7 Isaiah 7:4 Jeremiah 14:22 Lamentations 3:27

Verse 27

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Wesley's Bible Commentary
Bear - Quietly and patiently to bear what afflictions God will please to lay upon us. And if God tame us when young, by his word or by his rod, it is an unspeakable advantage.
McArther Bible Commentary
The yoke in his youth. This speaks of the duty from God, including disciplinary training, that Jeremiah received in his youth (cf. Jer 1:6-7).
Bible Cross References
Lamentations 3:26 Lamentations 3:28

Verse 28

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Wesley's Bible Commentary
Borne it - That he keep his soul in subjection to God, because God hath humbled him by his rod.
John Calvin Bible Commentary
Here he shews the fruit of teachableness; for when God deals severely with his children, they yet do not rebel, but even then they willingly submit to his authority. For whence comes it that so much impatience rages in men, except that they know not what it is to obey God, to prepare themselves to bear the yoke? so, then, men become furious like wild beasts, never tamed, therefore the Prophet now says, “Whosoever is thus habituated to the yoke of God, will also be silent in extreme evils, and remain quiet.” We now perceive what I have just said, that the fruit of docility and obedience is set forth in this verse. But when he says that those who are thus trained to obey God will sit apart,he expresses most fitly the strength and character of patience. For they for the most part who wish to appear magnanimous make a great display, and think that their valor is nothing except they appear as on a theater; they allow themselves at the same time an unbridled liberty when they are alone; for they who seem the most valorous, except God’s fear and true religion prevail in their souls, rage against God and champ the bridle in adversities, though they may not make a clamor before men, for, as I have already said, they regard display. But here a very different account is given of patience, even that we are to sit alone and be silent, that is, even were no one present as a witness, whose presence might make us ashamed; were we even then to sit, and to submit with calm minds to God, and to take his yoke, we should thus prove our patience. This verse then distiguishes between the simplicity of the godly and that will display in which they delight who seek to obtain the praise of courage, patience, and perseverance, from the world; for these also sit and speak words as from heaven, and as though they had put off the flesh. He who has lost a son will say, that he had begotten a mortal: he who is stripped of all his goods will say, “All my things I carry with me.” Thus magnanimously do ungodly men speak, so that they seem to surpass in fortitude and firmness all the children of God. But when they give utterance to these swelling words, what they regard is the opinion which men may form of them. But the faithful, what do they do? They sit apart, that is, though they might shamelessly clamor against God, yet they are quiet and submit to his will. We now understand what is meant bysitting apart.Then he says, because he will carry it on himselfSome takeנטל nuthel,in a transitive sense, “he will cast it upon him.” But this is a forced rendering. It would be a simpler meaning, were we to say, because he will carry or raise it on himself. The verbנטל,nuthel,means not only to carry, but also elevate or raise up. When, therefore, the Prophet says, that it is an example of real patience when we carry it on ourselves, he means that we succumb not under our adversities, nor are overwhelmed by them; for it is patience when it is not grievous to us to undergo any burdens which God may lay on us; and on this account we are said to regard his yoke as not grievous — how so? because it is pleasant to us. As, then, meekness thus extenuates the heaviness of the burden, which would otherwise overwhelm us, the Prophet says that those who raise up on themselves all their troublessit apart.I do not, however, know whether this passage has been corrupted; for the expression seems not to me natural. Were we to read עלו,olu, his yoke, it would be more appropriate, and a reason would be given for what goes before, that the faithful sit apart and are silent before God, because they bear his yoke; for the pronoun may be referred to God as well as to man. But this is only a conjecture.It follows, —
Bible Cross References
Jeremiah 15:17 Lamentations 3:27

Verse 29

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Wesley's Bible Commentary
In the dust - Both this and the former verses let us know the duty of persons under afflictions.
John Calvin Bible Commentary
He continues the same subject; for he describes to us men so subdued to obedience that they are ready to bear whatever God may lay on them. He then says that the sitting and the silence of which he spoke, so far prevailed, that the children of God, though in extreme evils, did not yet cease to persevere in their obedience. For it sometimes happens that those who have made some progress in the fear of God, give proof of their obedience and patience in some small trial; but when they are greatly tried, then breaks forth the impatience which they had previously checked. Then the Prophet teaches us here, that the children of God do not sufficiently prove their patience, when they bear with a calm mind a moderate correction, except they proceed to a higher degree of perseverance, so as to remain quiet and resigned even when the state of things appears hopeless. By saying that the faithful put their mouth in the dust, he means that they lie down humbly before God and confess themselves to be as dead. The import of what is said is this: In time of extreme affliction the wise will put his mouth in the dust, while seeing things in such confusion that all his thoughts vanish away on account of the atrocity of evils; and thus he intimates that the wise would have nothing to say. To put the mouth, then, in the dust is to become mute, as though he had said, that the faithful shut their mouth, when they do not murmur against God nor abandon themselves to complaints, when they do not expostulate that injury is done them, nor allege what the unbelieving usually do when God deals severely with them. In short, to put the mouth in the dust, means to bring no complaints, and so to check ourselves that no clamorous words proceed from our mouth. Thus another phrase is used to set forth the silence mentioned before.And that the Prophet here speaks of extreme trials, may be easily gathered from the next clause, If so be that there is hope;not that the faithful doubt whether God would give them hope, for they have no doubt but that God, who shines in darkness itself by his word, would at length by, the effect prove that he is not unfaithful. But the particleאולי auli,as it is well known, expresses what is difficult; for when anything appears to be incredible, the Hebrews say,If it may be.But here, as I have said, it does not intimate a doubt; for when the mind of a godly man fluctuates or doubts, how is it that he puts his mouth in the dust? but the Prophet shews that those who are taught to obey God, persevere even in extreme trials, so that while nothing but despair appears, they yet lie down humbly before God, and patiently wait until some hope shines forth. And here hope is to be taken for the ground or occasion of hope.It afterwards follows, —
McArther Bible Commentary
mouth in the dust. A term which pictures submission.
Bible Cross References
Job 16:15 Job 40:4 Jeremiah 31:17

Verse 30

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Calvin Bible Commentary
Here he mentions another fruit of patience, that the faithful, even when injuries are done to them by the wicked, would yet be calm and resigned. For there are many who submit to God when they perceive his hand; as, for instance, when any one is afflicted with a disease, he knows that it is a chastisement that proceeds from God; when pestilence happens, or famine, from the inclemency of the weather, the hand of God appears to them; and many then conduct themselves in a suitable manner: but when an enemy meets one, and when injured, he instantly says, “I have now nothing to do with God, but that wicked enemy treats me disgracefully.” It is then for this reason that the Prophet shews that the patience of the godly ought to extend to injuries of this kind; and hence he says, He will give the cheek to the smiter, and will be filled with reproachesThere are two kinds of injuries; for the wicked either treat us with violence, or assail us with reproaches; and reproach is the bitterest of all things, and inflicts a most grievous wound on all ingenuous minds. The Prophet, then, here declares that the children of God ought meekly to suffer when they are violently assailed, and not only so, but when they are dealt with reproachfully by the wicked. This, then, he says of patience. Now follows another confirmation, —
McArther Bible Commentary
give his cheek. The Lord Jesus did this (cf. Isa 50:6; 1Pe 2:23).
Bible Cross References
Job 16:10 Isaiah 50:6 Micah 5:1

Verse 31

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Calvin Bible Commentary
It is certain that there will be no patience, except there be hope, as it has already appeared. As, then, patience cherishes hope, so hope is the foundation of patience; and hence consolation is, according to Paul, connected with patience. (Romans 15:4.) And this is the doctrine which the Prophet now handles, — that the faithful bear the yoke with meek and calm minds, because they believe that God will at length be propitious to them: hence also arises patience; for the faithful are persuaded that all adversities are temporary, and that there will be a happy end, because God will at length be reconciled to them, though he gives them new evidences of his wrath.The rest to-morrow.
Bible Cross References
Psalm 77:7 Psalm 94:14 Isaiah 54:7 Nahum 1:12

Verse 32

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
Bible Cross References
Psalm 78:38 Psalm 106:43 Hosea 11:8 Nahum 1:12

Verse 33

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Wesley's Bible Commentary
Willingly - Not from his own mere motion without a cause given him from the persons afflicted. Hence judgment is called God's strange work.
McArther Bible Commentary
God had a just basis for judgment.
Bible Cross References
Hebrews 12:10 Job 37:23 Psalm 119:67 Psalm 119:71 Isaiah 28:21 Lamentations 3:34 Ezekiel 33:11

Verse 34

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Calvin Bible Commentary
Many interpreters think that these three verses are connected with the previous doctrine, and show the connection thus, — that God does not see, that is, does not know what it is to pervert the good cause of a man, and to oppress the innocent; and, doubtless, God is said not to know what iniquity is, because he abhors all evil; for what is the nature of God but the perfection of justice? It may then be truly said, that. God knows not what it is to turn man aside in judgment. Others take not to see, as meaning, not to approve. If we subscribe to the opinion of those who say that injustice is contrary to the nature of God, there is here an exhortation to patience; as though the Prophet had said that afflictions ought to be borne with resignation, because the Jews had fully deserved them. For the liberty taken to complain arises from this, that men imagine that they are without fault; but he who is convicted dares not thus to rise up against God; for the chief thing in humility is the acknowledgment of sin. This, then, is one meaning. But they who give this explanation, that God does not approve of those who pervert judgment, think that there is here a ground of consolation, because God would at length succor the miserable who were unjustly oppressed. And doubtless it avails not a little to encourage patience when we are persuaded that God will be an avenger, so that he will at length help us, after having for a time suffered us to be severely treated. But these expositions seem to me to be too remote; we may give a correcter explanation by supposing a concession to be made, as though the Prophet had said, “It is indeed true that the wicked take much license, for they imagine that God is blind to all evil deeds.” For this madness is often ascribed to the ungodly, that they think that they can sin with impunity, because God, as they suppose, cares not for the affairs of men. They then imagine that God is asleep, and in a manner dead, and hence they break out into all kinds of wickedness. And for this reason it was that David so vehemently rebuked them: “He who has formed the ear, will he not hear? He who has created the heaven, will he not see?” (Psalm 94:9.)This explanation also I cannot approve of, it being forced and not obvious.I therefore think that the reference is to the impious words of those who complain that God is not moved by any compassion. For this thought almost lays hold on us wheel pressed down by adversities, — that God has forgotten us, that he is either asleep or lies down inactive. In short, there is nothing more difficult to be assured of than this truth, that God governs the world by his counsel, and that nothing happens without a design. This is indeed what almost all confess; but when a trial comes, this doctrine vanishes, and every one is carried away by some perverted and erroneous thoughts, even that all things roll round fortuitously through blind fate, that men are not the objects of God’s care. Nor is there a doubt but that in Jeremiah’s time words of this kind were flying about; and it appears evident from the context that those Jews were reproved who thought that their miseries were disregarded by God, and hence they clamored; for men are necessarily carried away into a furious state of mind, when they do not believe that they have to do with God. The Prophet, then, refers to such impious words, or if they dared not to express in language what they thought, he refers to what was believed almost by all, — that the wicked perverted the judgment of man,that theyturned aside a man in his cause,thatthey tore under their feet all the bound of the earth;that is, that all those things were done by the connivance of God. The plain meaning, then, is, that judgment is perverted before the face of the Most High, — that the bound of the earth such as are helpless, are despised, trodden under foot by the wicked, — that a man in his cause is unjustly dealt with, and that all this is done becauseGod does not seeWe now, then, perceive what the Prophet means.But whence came such madness? even because the Jews, as I have said, would not humble themselves under the mighty hand of God; for hypocrisy had so blinded them, that they proudly clamored against God, thinking that they were chastised with unjust severity,. As then, they thus flattered themselves in their sins, this expostulation arose which the Prophet mentions, that man’s judgment was perverted, that the innocent failed in a good cause, that the miserable were trodden under foot; and whence all this? because God did not see, or did not regard these things. Now follows the reproof of this delirious impiety, —
Bible Cross References
Lamentations 3:33 Lamentations 3:35

Verse 35

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
Bible Cross References
Psalm 140:12 Proverbs 17:15 Lamentations 3:34

Verse 36

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Having stated his distress and temptation, the prophet shows how he was raised above it. Bad as things are, it is owing to the mercy of God that they are not worse. We should observe what makes for us, as well as what is against us. God's compassions fail not; of this we have fresh instances every morning. Portions on earth are perishing things, but God is a portion for ever. It is our duty, and will be our comfort and satisfaction, to hope and quietly to wait for the salvation of the Lord. Afflictions do and will work very much for good: many have found it good to bear this yoke in their youth; it has made many humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly. If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed. Due thoughts of the evil of sin, and of our own sinfulness, will convince us that it is of the Lord's mercies we are not consumed. If we cannot say with unwavering voice, The Lord is my portion; may we not say, I desire to have Him for my portion and salvation, and in his word do I hope? Happy shall we be, if we learn to receive affliction as laid upon us by the hand of God.
John Wesley's Bible Commentary
To subvert - Here are three things mentioned, which God approveth not.
Bible Cross References
Jeremiah 22:3 Habakkuk 1:13

Verse 37

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
While there is life there is hope; and instead of complaining that things are bad, we should encourage ourselves with the hope they will be better. We are sinful men, and what we complain of, is far less than our sins deserve. We should complain to God, and not of him. We are apt, in times of calamity, to reflect on other people's ways, and blame them; but our duty is to search and try our own ways, that we may turn from evil to God. Our hearts must go with our prayers. If inward impressions do not answer to outward expressions, we mock God, and deceive ourselves.
John Wesley's Bible Commentary
Who - Nothing comes to pass in the world, but by the disposal of divine providence. This seems to be spoken in the name of the people of God, arguing themselves into a quiet submission, to their afflictions, from the consideration of the hand of God in them.
John Calvin Bible Commentary
The Prophet, after having mentioned the blasphemy which prevailed everywhere at that time, strongly condemns so gross a stupidity. Who is this?he says. He checks such madness by a sharp rebuke — for the question implies an astonishment, as though the Prophet had said, that it was like a prodigy to find men who imagined that God was content with his own leisure, and exercised no care over the world; for this was to annihilate him altogether. God is not a dead being, he is not a spectre; what then? God is the judge of the world. We hence see that it was a monstrous thing, when men entertained the notion that God is idle or forgetful, that he gives up the world to chance. This is the reason why the Prophet asks as of a thing absurd and extremely disgraceful.Who is this?he says; Could it be that men should give themselves up to such a degree of madness? for when they said, that anything could happen without God’s command, it was the same as if they denied his power; for what is God without his judgment?The other verse may be explained in two ways; but as to the meaning, there is but little difference. It may, then, be read as a question, “Cannot good and evil proceed from the mouth of the most High?” or it may be rendered thus, “As though good and evil should not proceed from the mouth of God.” As to the substance of what is said, we see that there is no need of disputing, for the Prophet confirms what he had said, that men are to be abhorred who imagine God to be as it were dead, and thus rob him of his power and of his office as a judge. And, doubtless, except we hold this truth, no true religion can exist in us; for except all the sayings and doings of men come to an account before the tribunal of God, and also their motives and thoughts, there will be first. no faith and, secondly, there will be no integrity, and all prayer to God will be extinguished. For if we believe that God does not regard what is done in the world, who will trust in him? and who will seek help from him? besides, who will hesitate to abandon himself to cruelty, or frauds, or plunder? Extinguished, then, is every sense of religion by this impious opinion, that God spends his time leisurely in heaven, and attends not to human affairs. This is the reason why the Prophet is so indignant against those who said, that anything could be done without the command of God. Let us now see how God commands what is wrongly and foolishly done by men. Surely he does not command the ungodly to do what is wicked, for he would thus render them excusable; for where God’s authority interposes, there no blame can be. But God is said to command whatever he has decreed, according to his hidden counsel. There are, then, two kinds of commands; one belongs to doctrine, and the other to the hidden judgments of God. The command of doctrine, so to speak, is an evident approbation which acquits men; for when one obeys God, it is enough that he has God as his authority, though he were condemned by a hundred worlds. Let us, then, learn to be attentive to the commands of doctrine, by which we ought to regulate our life, for they make up the only true rule, from which it is not right to depart. But God is said to command according to his secret decrees what he does not approve, as far as men are concerned. So Shimei had a command to curse, and yet he was not exempt from blame; for it was not his purpose to obey God; nay, he thought that he had offended God no less than David. (2 Samuel 16:5, 6.) Then this distinction ought to be understood, that some things are commanded by God, not that men may have it as a rule of action, but when God executes his secret judgments by ways unknown to us. Thus, then, ought this passage to be understood, even that nothing is carried on without God’s command, that is, without his decree, and, as they say, without his ordination.It hence appears, that those things which seem contingent, are yet ruled by the certain providence of God, so that nothing is done at random. And what philosophers call accident, or contingent, (ἐνδεχόμενον) is necessary as to God; for God decreed before the world was made whatever he was to do; so that there is nothing now done in the world which is not directed by his counsel. And true is that saying in the Psalms, that our God is in heaven, and doeth whatsoever he pleaseth, (Psalm 116:3;) but this would not be true, were not all things dependent on God’s counsel. We hence see that nothing is contingent, for everything that takes place flows from the eternal and immutable counsel of God. It. is indeed true, that those things which take place in this or that manner, are properly and naturally called contingencies, but what is naturally contingent, is necessary, as far as it is directed by God; nay, what is carried on by the counsel and will of men is necessary. Philosophers think that all things are contingent (ἐνδεχόμενα) and why? because the will of man may turn either way. They then, conclude, that whatever men do is contingent, because he who wills may change his will. These things are true, when we consider the will of man in itself, and the exercise of it; but when we raise our eyes to the secret providence of God, who turns and directs the counsels of men according to his own will, it is certain that how much soever men may change in their purposes, yet God never changes.Let us then hold this doctrine, that nothing is done except by God’s command and ordination, and, with the Holy Spirit, regard with abhorrence those profane men who imagine that God sits idly as it were on his watch-tower and takes no notice of what is done in the world, and that human affairs change at random, and that men turn and change independently on any higher power. Nothing is more diabolical than this delirious impiety; for as I have said, it extinguishes all the acts and duties of religion; for there will be no faith, no prayer, no patience, in short;, no religion, except we believe and know that God exercises such care over the world, of which he is the Creator, that nothing happens except through his certain and unchangeable decree. Now they who object, and say that God is thus made the author of evils, may be easily refuted; for nothing is more preposterous than to measure the incomprehensible judgment of God by our contracted minds. The Scripture cries aloud that the judgments of God are a great deep; it exhorts us to reverence and sobriety, and Paul does not in vain exclaim that the ways of God are unsearchable. (Romans 11:33.) As, then, God’s judgments in their height far surpass all our thoughts, we ought to beware of audacious presumption and curiosity; for the more audacious a man becomes, the farther God withdraws from him. This, then, is our wisdom, to embrace only what the Scripture teaches. Now, when it teaches us that nothing is done except through the will of God, it does not speak indiscriminately, as though God approved of murders, and thefts, and sorceries, and adulteries; what then? even that God by his just and righteous counsel so orders all things, that he still wills not iniquity and abhors all injustice. When, therefore, adulteries, and murders, and plunders are committed, God applies, as it were, a bridle to all those things, and how much soever the most; wicked may indulge themselves in their vices, he still rules them; this they themselves acknowledge; but for what end does he rule them? even that he may punish sins with sins, as Paul teaches us, for he says that; God gives up to a reprobate mind those who deserve such a punishment, that he gives them up to disgraceful lusts, that he blinds more and more the despisers of his word. (Romans 1:28;2 Thessalonians 2:10.) And then God has various ways, and those innumerable and unknown to us.Let us then learn not to subject; God to our judgment, but adore his judgments, though they surpass our comprehension; and since the cause of them is hid from us, our highest wisdom is modesty and sobriety. Thus we see that God is not the author of evils, though nothing happens but by his nod and through his will, — for far different is his design from that of wicked men. Then absurd would it be to implicate him as all associate ill the same crime, when a murderer, or a thief, or an adulterer is condemned, — and why? because God has no participation in thefts and adulteries; but the vices of men are in a way wonderful and incomprehensible as his judgments. In a word, as far as the heavens are from the earth, so great is the difference between the works of God and the deeds of men, for the ends, as I have said, are altogether different.
Bible Cross References
Psalm 33:9 Jeremiah 23:32

Verse 38

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
While there is life there is hope; and instead of complaining that things are bad, we should encourage ourselves with the hope they will be better. We are sinful men, and what we complain of, is far less than our sins deserve. We should complain to God, and not of him. We are apt, in times of calamity, to reflect on other people's ways, and blame them; but our duty is to search and try our own ways, that we may turn from evil to God. Our hearts must go with our prayers. If inward impressions do not answer to outward expressions, we mock God, and deceive ourselves.
John Wesley's Bible Commentary
Evil - Doth not evil or trouble come out of God's mouth from his direction, and providence, as well as good?
John Calvin Bible Commentary
The Prophet says that from the mouth of the most High proceed good and evilBy “mouth” he means his decree. God indeed does not always declare that he is a judge; he has often executed punishment on the wicked, as it were, in silence; for there were no prophets among the heathens to proclaim the judgments he brought on them. But though God does not always speak when he punishes the wickedness of men, it is yet said that good and evil proceed from his mouth; because he allots to men their punishment as it seems good to him; and then he spares others or bears with them for a time. It follows, —
McArther Bible Commentary
This confirms God's sovereign bestowal of both judgment and blessing.
Bible Cross References
Job 2:10 Isaiah 45:7 Jeremiah 32:42

Verse 39

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
While there is life there is hope; and instead of complaining that things are bad, we should encourage ourselves with the hope they will be better. We are sinful men, and what we complain of, is far less than our sins deserve. We should complain to God, and not of him. We are apt, in times of calamity, to reflect on other people's ways, and blame them; but our duty is to search and try our own ways, that we may turn from evil to God. Our hearts must go with our prayers. If inward impressions do not answer to outward expressions, we mock God, and deceive ourselves.
John Wesley's Bible Commentary
Wherefore - The Jews, check themselves in their complaints from the consideration, that nothing had befallen them, but what was the just reward of their sins.
John Calvin Bible Commentary
Some explain the verb יתאונן,itaunen,by giving it the sense of lying, “Why should man lie?” others, “Why should man murmur?” But I see not what sense there can be in rendering it lying or murmuring. Others translate thus, “Why should man harden himself?” but it is a mere conjecture. Now, this verb sometimes means to weary one’s self, inHithpael. So in the eleventh chapter of Numbers, “The people murmured,” as some render the words; but I think differently; nor is there a doubt but that Moses meant that the people were wearied, so that they in a manner pined away; and this meaning is the most suitable here. For the Prophet had before rebuked those who imagined that God, having relinquished the care of the world, led an inactive and easy life in heaven; but now, in order to rouse the minds of all, he points out the remedy for this madness, even that men should not willingly weary themselves in their sins, but acknowledge that their wickedness is shewn to them whenever any adversity comes upon them. And surely men would not be so infatuated as to exclude God from the government of the world, were they to know themselves and seriously to call to mind their own deeds and words; for God would soon exhibit to them sure and notorious examples of his judgment. Whence then comes it, that we are so dull and stupid in considering the works of God? nay, that we think that God is like a spectre or an idol? even because we rot in our sins and contract a voluntary dullness; for we champ the bit, according to the old proverb.We now, then, perceive why the Prophet joins this sentence, Why does a living man weary himself?and a man in his sins?for as long as men thus remain in their own dregs, they will never acknowledge God as the judge of the world, and thus they always go astray through their own perverse imaginations. If, then, we wish to dissipate all the mists which prevent us from seeing God’s providence, (that is, by the eyes of faith,) let every one be his own witness and the judge of his own life, and carefully examine himself; it will then immediately occur to us, that God is not without reason angry with us, and that we are afflicted with so many adversities, because our sins will come forth before us. We here see the cause of that madness which makes men to exclude God’s providence from human affairs, even because they look not on themselves, but torment themselves without any benefit and become wearied in their sins, and do not raise up their eyes to God. The rest, connected with our subject, I must defer till to-morrow.
Bible Cross References
Hebrews 12:5 Hebrews 12:6 Psalm 107:17 Jeremiah 30:15 Micah 7:9

Verse 40

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
While there is life there is hope; and instead of complaining that things are bad, we should encourage ourselves with the hope they will be better. We are sinful men, and what we complain of, is far less than our sins deserve. We should complain to God, and not of him. We are apt, in times of calamity, to reflect on other people's ways, and blame them; but our duty is to search and try our own ways, that we may turn from evil to God. Our hearts must go with our prayers. If inward impressions do not answer to outward expressions, we mock God, and deceive ourselves.
John Calvin Bible Commentary
The Prophet now shews more clearly what the reproof meant which we shortly explained yesterday: he said that men act absurdly while they weary themselves in their sins; he now adds that they would do rightly if they inquired into their own life, and faithfully examined themselves. For hence is trouble and weariness, when men feel and deplore their outward evils, but consider not the cause, that is, when they consider not that they are justly chastised by God’s hand. Then the examination now mentioned is set in opposition to the torpor and weariness with which men in vain torment themselves, and in which they pine away, because they reflect not on their vices. Hence it is that they attain nothing but weariness — and that is a sorrow to death, as Paul says; but sorrow to life proceeds from the self-examination to which the Prophet now invites and exhorts us. He then says that the only true remedy in adversities is when men carefully examine themselves, and consider what they deserve. He also mentions conversion; for they who are really touched with the fear of God do not stop at this examination, but rise higher; for as God calls them back to the right way, when they acknowledge that they have departed from him, they flee to his mercy, loathe themselves on account of their vices, and seek after newness of life. Thus our Prophet prescribes to us a certain order, — that we are to examine our whole life, and that, being influenced by the fear of God, we are to return to him; for while he treats us with severity, he still kindly invites us by ever offering to sinners a free pardon. He afterwards adds, —
McArther Bible Commentary
turn back to the Lord. The solution to Judah's judgment was to repent, looking to God for relief and restoration.
Bible Cross References
2 Corinthians 13:5 Psalm 119:59 Psalm 139:23 Psalm 139:24

Verse 41

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
While there is life there is hope; and instead of complaining that things are bad, we should encourage ourselves with the hope they will be better. We are sinful men, and what we complain of, is far less than our sins deserve. We should complain to God, and not of him. We are apt, in times of calamity, to reflect on other people's ways, and blame them; but our duty is to search and try our own ways, that we may turn from evil to God. Our hearts must go with our prayers. If inward impressions do not answer to outward expressions, we mock God, and deceive ourselves.
Bible Cross References
Psalm 25:1 Psalm 28:2 Psalm 141:2

Verse 42

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
John Wesley's Bible Commentary
Thou - Thou hast plagued us according to the just desert of our sins.
John Calvin Bible Commentary
The faithful do not here expostulate with God, but on the contrary acknowledge that God’s severity was just. That God then had dealt with them severely, they ascribe to their own sins, This is the substance of what is said. We hence learn that an ingenuous confession ever accompanies repentance, as also Paul teaches us, (2 Corinthians 7:11.) For when a sinner is either secure or tries to cover his wickedness, and flatters himself, as we see but a few who willingly humble themselves before God, he contracts the hardness of obstinacy. For this reason the Prophet requires confession; nay, he suggests here the words suitable to be used, when we desire to obtain pardon from God.We have done wickedly,he says,and have been rebelliousThe pronoun, we, is here emphatical, as though the faithful had taken on themselves the blame of all the evils, which the greater part ever sought to disown.Here then the Prophet shews that there is no other way of being reconciled to God, than by confessing ourselves to be the authors of all our evils; and he also teaches us, that it is an evidence of true repentance, when we do not allege vain pretences as it is commonly done, nor flatter ourselves, but confess that we are guilty. He now shows that guilt ought by no means to be extenuated, so that our confession may be real and complete: but in this respect the world trifle with God. The most wicked are, indeed, ashamed to deny that they are sinners; but as they are forced to make some kind of confession, this they do lightly; and it seems an extorted confession, and is therefore jejune, or at least not complete. But the Prophet here shews that they who seek to be reconciled to God, ought not only in words to acknowledge and confess their guilt, but also ingenuously to open their hearts. Hence he connects perverseness with sin: as though he had said, “We have not sinned simply or in one way, but we have exasperated God himself; and by sinning in many ways and constantly, we have provoked him against us.” He says, in short, that there is then an access open to us to obtain favor, when we do not murmur against God nor contend with him as though he had dealt severely with us, but when we confess that he has been hard and rigid with us, because he had a reason to be so on account of our sins and wickedness. He adds, —
McArther Bible Commentary
not pardoned. God judged their sin righteously.
Bible Cross References
2 Kings 24:4 Nehemiah 9:26 Psalm 107:11 Jeremiah 5:7 Jeremiah 5:9 Jeremiah 14:20 Daniel 9:5

Verse 43

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
John Calvin Bible Commentary
At the first view, this complaint may seem to proceed from a bitter heart; for here the faithful complain that they had been slain, and then that God had executed his judgment as it were in darkness, without any indulgence; and the next verse confirms the same thing. But it is a simple acknowledgment of God’s righteous vengeance for in their extreme calamities the faithful could not declare that God dealt mercifully with them, for they had been subjected to extreme rigor, as we have before seen. Had they said that they had been leniently chastised, it would have been very strange, for the temple had been burnt, the city had been demolished, the kingdom had been overthrown, the people for the most part had been driven into exile, the remainder had been scattered, the covenant of God had been in a manner abolished; for it could not have been thought otherwise according to the judgment of the flesh. Had, then, the exiles in Chaldea said that God had smitten them leniently, would not such an extenuation have appeared very strange? and had also the Prophet spoken in the same strain? For the causes of sorrow were almost innumerable: every one had been robbed of his goods; then there were many widows, many orphans; but the chief causes of sorrow were the burning of the temple and the ruin of the kingdom. No wonder, then, that the faithful set forth here their aggravated evils: but yet they seek out no other cause than their own sins. Hence they say now, that God had covered them over in wrathIt is a most suitable metaphor; as though he had said, that God had executed his vengeance in thick darkness. For an object presented to the eye produces sympathy, and we are easily inclined to mercy when a sad spectacle is presented to us. Hence it is, that even the most savage enemies are sometimes softened, for they are led by their eyes to acts of humanity. The Prophet, then, in order to set forth the horrible vengeance of God, says that there had been a covering introduced, so that God had punished the wicked people in an implacable manner. But as I have said, he does not charge God with cruelty, though he says that he had covered them over in wrath.He then says, Thou hast pursued us and killed us, and hast not sparedThey intimate, in short, that God had been a severe judge; but they at the same time turned to themselves and sought there the cause, even that they might not, by their own hardness, provoke God against themselves, as hypocrites are wont to do. And the consciousness of evil leads us also to repentance; for whence is it that men grow torpid in their sins, except that they flatter themselves? When, therefore, God suspends his judgments, or when he moderates them, and does not punish men as they deserve, then, if there be any repentance, it is yet frigid, and soon vanishes. This, then, is the reason why God inflicts deadly strokes, because we feel not his hand except the stroke be as it were deadly. As, then, simple chastisement is not sufficient to lead us to repentance, the Prophet introduces the faithful as speaking thus, “Behold, thou hast in wrath covered us over, so as not to look on us,” so that there might be no opportunity for mercy, that is, that they might be the judges of themselves, and conclude from the atrocity of their punishment how grievously they must have provoked the wrath of God. It follows in the same sense, —
Bible Cross References
Psalm 83:15 Lamentations 2:2 Lamentations 2:17 Lamentations 2:21 Lamentations 3:66

Verse 44

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
John Calvin Bible Commentary
The Prophet confirms the same thing, but the words are different. He again repeats the word to cover; but, that the metaphor might be clearer and more fully explained, he says, with a cloud.He simply intimates, that a cloud interposed, that God might more unrestrainedly punish the Jews, as they had deserved. Isaiah speaks somewhat otherwise, but for the same purpose:“The hand of God,” he says, “is not shortened, nor are his ears more deaf; but your sins have interposed a distance between you and God.” (Isaiah 59:1, 2.)There is no doubt but that Isaiah meant the same thing as our Prophet, even that God’s nature never changes; and, therefore, that when he seems to rage against his people, the cause ought to be ascribed to their sins, because God ever remains like himself. We know what is said in the Psalms, “Thou art God who hearest prayer.” (Psalm 65:3.)God, then, is always ready to hear his people, and he also possesses power sufficient to help them; but the distance arises from our sins. And so the Prophet now says that a cloud interposed. Nearly the same sentence is found in the third chapter, as we have seen; for there the Prophet said, in the name of the whole people, that they had become separated from God, but that it was a separation, not because God had changed his purpose, but because the people had, in a manner, rejected his favor. Thou hast,then, he says, coveredthyself with a cloud,that is, thou hast made for thyself a covering, that prayer may not pass through. This seems, indeed, very strange, because God advances to meet all the miserable, and promises to hear their prayers: what, then, can this mean, that a cloud interposed that prayer might not go through to him? even that the Jews did not pray aright, and that they had closed up against themselves every access by which God could admit them. In short, the faithful do not here contend with God, as though they had been deceived by his promises, but confess that they were unworthy to pray to God, and they also acknowledge that they did not pray aright.And according to this sense they say, that they were hindered, as though a cloud interposed, so that their prayer could not ascend to God. It follows, —
Bible Cross References
Psalm 97:2 Lamentations 3:8 Zechariah 7:13

Verse 45

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
Bible Cross References
1 Corinthians 4:13 Lamentations 3:46

Verse 46

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
Bible Cross References
Job 30:9 Job 30:10 Psalm 22:6 Psalm 22:13 Lamentations 2:16

Verse 47

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
Bible Cross References
Isaiah 24:17 Isaiah 24:18 Jeremiah 48:43 Jeremiah 48:44

Verse 48

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
John Calvin Bible Commentary
Interpreters give different explanations of the beginning of this verse: some render it thus, “My eye comes down unto rivers of waters;” others, “My eye flows down unto rivers of waters,” or, “rivers of waters flow down.” But as I have explained elsewhere, the Prophet rather means, that his eye came down like rivers; and to come down, or to descend, is a metaphor for flowing down; for water, as it is well known, descends when it flows. And there is a change of number when he says, “My eye descends;” there is also raider-stood the particle of comparison, כ,caphThe meaning is, that his eyes descended or flowed down as rivers. The last: word properly signifies divisions, but; he means that many streams flowed down, as though they were so many rivers.For the bruising,or the breach,of my people: the Prophet speaks here in his own person, though there is no doubt but that he exhorts all others to join him in his sorrow. For the faithful would not have prayed to God with sufficient ardor, had they not been dreadfully broken and confounded; had not the calamity deeply affected them, as it ought to have done, there would have been no serious attention to prayer. This is the reason why the Prophet here mentions his own weepings, and groanings, and tears, even that he might rouse himself to prayer, and lead others also. It follows, —
McArther Bible Commentary
My eyes. The summary of Jeremiah's sorrow.
Bible Cross References
Psalm 119:136 Jeremiah 9:1 Jeremiah 9:18 Lamentations 1:16 Lamentations 2:11 Lamentations 2:18

Verse 49

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
John Wesley's Bible Commentary
Mine eye - The prophet speaks this of himself.
Bible Cross References
Psalm 77:2 Jeremiah 14:17 Lamentations 1:16 Lamentations 2:18

Verse 50

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
John Calvin Bible Commentary
The Prophet here makes a distinction between his weeping and that blind sorrow by which the unbelieving are affected and violently agitated: they have no regard to God. Then the Prophet says here that he not only wept, but that he also prayed and waited for God to put an end to evils. As I have already said, the unbelieving grieve abundantly in adversities, nay, they abandon themselves to sorrow; but they turn away wholly from God, and are like wild beasts. Then the Prophet points out the right way to mourn: our eyes must flow down to weariness and without rest, but at the same time we must wait until God be propitious to us. Therefore this verse connects well with the former, until Jehovah look down and see from heaven;for otherwise tears would draw us to despair, and despair would become the cause of fury; for we see that the ungodly murmur against God.Thus, then, ought we to weep, in order that we may at the same time cherish hope while we wait for God to look down on us and to see our miseries from heaven. The word heaven, is not added uselessly, because men in their evils, when they seek God, are filled with terror, for they do not think that they can ascend to him: hence, then, it is, that they despond, for they imagine that God is too remote from them. The Prophet therefore anticipates here this false notion, and says that we ought nevertheless to wait until God looks down from heaven; which corresponds with what is said in the Psalms: that God is high and yet has respect to low things. (Psalm 113:4-6.) Though, then, the majesty of God is elevated above all the heavens, yet this does not prevent him familiarly to regard what is low and despised in the world. At length it follows, —
Bible Cross References
Psalm 80:14 Isaiah 63:15 Lamentations 3:51 Lamentations 5:1

Verse 51

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
John Calvin Bible Commentary
He had said, that his eye flowed down, and then, that it was like a fountain, from which many streams or rivers flowed: he now adopts another mode of speaking, that his eyes grieved his soul;and it is a sign of the greatest sorrow when he who weeps seeks some relief, and is at the same time overpowered by that external feeling. For many indulge in grief and inflame themselves; then the soul of man is like a fan to rouse the burning. But when we weep and our eyes shed tears, and when the mind in a manner exhausts itself, it is a proof of the greatest grief. And this great. grief Jeremiah wished to express by saying, thathis eye troubledor grievedhis soulThe latter part is explained in two ways: sonic render thus, “Because of all the daughters of my city.” But though this meaning is generally taken, I yet prefer the opinion of those who render the words thus, “More than all the daughters of my city,” for מן, men, denotes a comparison, as it is also a causative. He says, then, that he was given to grief more than all the young women. As the female sex, as it is well known, are more tender and softer than men, the Prophet amplifies his lamentation by this comparison, that in weeping he exceeded all the young women of the city, so that he had almost forgotten his manhood. Had he said, the daughters of the people, it might be explained as before, as referring either to the cities, or to the whole people, that is, the whole community. But when he mentionsall the daughters of his city,I cannot otherwise take the passage but as setting forth a comparison, that is, that he could not moderate his grief, but was so seized with it as women are, and also young girls, whose hearts, as it has been already said, are still more tender.The rest to-morrow.
Bible Cross References
Lamentations 2:11 Lamentations 3:50 Lamentations 3:52

Verse 52

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
John Calvin Bible Commentary
We shall see to the end of the chapter the various complaints, by which the Prophet deplored the miseries of his own nation, that he might at length obtain the mercy of God. He takes here the comparison of a bird or a sparrow. He says that the Chaldeans had been like fowlers, and the Jews like sparrows: and we know that there is neither prudence nor courage in birds. He, then, means that the Jews had been destitute of all help, having been exposed as a prey to their enemies, who were like fowlers. And he seems to allude to the words of Solomon, when he says, that without a cause is the net spread for birds (Proverbs 1:17;) and he means that innocent men are circumvented by the wicked, when they spread for them their snares as it were on every side, while they are like the birds, who have no prudence to avoid them.We now, then, understand the drift of what the Prophet says: he amplifies the indignity of their calamity by this comparison, — that the Chaldeans at their pleasure plundered the miserable people, who were not able to resist them, who were indeed without any power to defend themselves. It follows, —
McArther Bible Commentary
My enemies. Jeremiah's description of persecution sounded much like the time when his enemies at the palace had cast him into a cistern (cf. Lam 3:53; Jer 38:4-6). God reassured him in answer to prayer (Lam 3:57), and redeemed him (Lam 3:58) by sending Ebed-melech to rescue him (cf. Jer 38:7-13). Jeremiah pleads for justice to be rendered on those enemies (Lam 3:59-63).
Bible Cross References
1 Samuel 26:20 Psalm 11:1 Psalm 35:7 Psalm 35:19 Psalm 124:7 Lamentations 3:51

Verse 53

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
John Wesley's Bible Commentary
Dungeon - Dungeon seems here to be taken for the lowest condition of misery.
Bible Cross References
Jeremiah 37:16 Jeremiah 38:6 Jeremiah 38:9 Daniel 6:17 Jonah 2:1

Verse 54

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
The more the prophet looked on the desolations, the more he was grieved. Here is one word of comfort. While they continued weeping, they continued waiting; and neither did nor would expect relief and succour from any but the Lord.
John Wesley's Bible Commentary
Cut off - I am undone, there is no hope for me.
Bible Cross References
Job 22:11 Psalm 31:22 Psalm 69:2 Psalm 88:16 Ezekiel 37:11 Jonah 2:3 Jonah 2:5

Verse 55

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.
Bible Cross References
Psalm 88:6 Psalm 130:1 Jonah 2:2

Verse 56

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.
John Wesley's Bible Commentary
Heard - In former afflictions. Hide not - Shew me now the same favour.
John Calvin Bible Commentary
When the Prophet says that God heard,it is the same as though he said, that he had so prayed that God became a witness of his earnestness and solicitude; for many boast in high terms of their earnestness and fervor and constancy in prayer, but their boastings are all empty and vain. But the Prophet summons God as a witness of his crying, as though he had said that he was not so overwhelmed by his adversity, but that he always fled to God.He then says, Close not,etc.; it is properly, “hide not;” but as this is not quite suitable to ears, I am disposed to give this version, Close not thine ear to my cry. The verbרוחruch, means to dilate, to respire; hence almost all render the noun here, “breathing;” but what follows cannot admit of this sense,to my prayeror cry. I have no doubt but that these two words mean crying; for in groaning the spirit of man dilates itself, and the soul, compressed by grief, expands. But when we cast our cares and troubles into the bosom of God, then the spirit forcibly emerges. This, then, is what the Prophet means, when he asks Godnot to close his ear to his dilation or groaning, and to his cry.It follows, —
Bible Cross References
Job 34:28 Psalm 55:1

Verse 57

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.
Bible Cross References
Hebrews 7:19 Psalm 145:18 Isaiah 41:10 Isaiah 41:14

Verse 58

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.
John Wesley's Bible Commentary
O Lord - Thou hast been wont to take my part against my enemies.
McArther Bible Commentary
You have redeemed my life. Jeremiah said this to encourage others to trust God.
Bible Cross References
Psalm 34:22 Jeremiah 50:34

Verse 59

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.
Bible Cross References
Genesis 30:6 Psalm 26:1 Psalm 43:1 Jeremiah 18:19 Jeremiah 18:20

Verse 60

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.
John Wesley's Bible Commentary
Seen - Thou hast been a witness to all their fury.
Bible Cross References
Jeremiah 11:19 Lamentations 3:61

Verse 61

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.
John Calvin Bible Commentary
We see that this is a repetition, but for vengeances he now mentions reproachesAnd in this way he sought again to turn God to mercy; for when he brings no aid, he seems to close his eyes and to render his ears deaf; but when he attends to our evils, he then soon brings help. The Prophet, then, having said that God saw, now refers to hearing: he had heard their reproaches. Adopting a language not strictly proper, he adds, that he had heard their thoughts; though he speaks not only of their secret counsels, but also of all the wicked conspiracies by which his enemies had contrived to ruin him.He adds, —
Bible Cross References
Psalm 74:18 Psalm 89:50 Lamentations 5:1 Zephaniah 2:8

Verse 62

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.
John Calvin Bible Commentary
Instead of thoughts, he now mentions lips,or words. The verbהגה,ege means to meditate, when no voice is uttered; but as the noun is connected here with lips, there is no doubt but that the Prophet refers to words, rather than to hidden meditations.He then says, that such were the conspiracies, that they did not conceal what they had in their hearts, but publicly avowed their wicked purposes. Now this insolence must have moved God to aid his people, so unjustly oppressed.He adds, every day,or daily. This circumstance also must have availed to obtain favor, so that God might the sooner aid his people. For had the ungodly made violent assaults, and soon given over, it would have been easy to persevere in so short a trial, as when a storm soon passes by; but when they went on perseveringly in their machinations, it was very hard to bear the trial. And hence we derive a ground of hope, supplied to us by what the Holy Spirit suggests to us here, that God will be merciful to us on seeing the pertinacity of our enemies. He then adds, —
Bible Cross References
Psalm 59:7 Psalm 59:12 Psalm 140:3 Ezekiel 36:3

Verse 63

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.
John Wesley's Bible Commentary
I am - At feasts, and at their merry meetings, I am all the subject of their discourse.
Bible Cross References
Job 30:9 Psalm 139:2 Lamentations 3:14

Verse 64

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.
McArther Bible Commentary
Repay them. This imprecatory prayer for divine vengeance would be answered in Babylon's fall (cf. Is. 46; 47; Jer. 50; 51; Dan. 5). It would also receive its ultimate answer at the Great White Throne judgment (Rev 20:11-15).
Bible Cross References
Psalm 28:4 Jeremiah 51:6 Jeremiah 51:24

Verse 65

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.
John Calvin Bible Commentary
He expresses what the vengeance was to be, even that God would give them up to a reprobate mind; for by מגנת-לב,meganet-leb,he no doubt meant the blindness of the heart, and at the same time included stupidity, as though he had said, “O Lord, so oppress them with evils, that they may become stupified.” For it is an extremity of evil, when we are so overpowered as not to be as it were ourselves, and when our evils do not drive us to prayer.We now then perceive what the Prophet meant by asking God to giveto his enemies theimpediment of heart,even that he might take away a sound mind, and smite them with blindness and madness, as it is said elsewhere. — I run on quickly, that I may finish, lest the hour should prevent us. The last verse of this triple alphabet follows, —
Bible Cross References
Exodus 14:8 Deuteronomy 2:30 Isaiah 6:10

Verse 66

Matthew Henry's Concise Bible Commentary
The faithful lament their calamities, and hope in God's mercies.
Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.
John Wesley's Bible Commentary
Persecute - Many passages of this nature which we meet with are prophecies, some of them may be both prophecies and prayers.
Bible Cross References
Psalm 8:3 Lamentations 3:43