مراثي إرميا ٣:٤٠

Confession of sins, and complaint against the cruelty of enemies, as well as over the deep misery into which all the people have sunk. Lam 3:40-42. The acknowledgment of guilt implies to prayer, to which also there is a summons in Lam 3:40, Lam 3:41. The transitional idea is not, "Instead of grumbling in a sinful spirit, let us rather examine our conduct" (Thenius); for the summons to examine one's conduct is thereby placed in contrast with Lam 3:39, and the thought, "let every one mourn over his own sins," transformed into a prohibition of sinful complaint. The real transition link is given by Rosenmller: quum mala nostra a peccatis nostris oriantur, culpas nostras et scrutemur et corrigamus. The searching of our ways, i.e., of our conduct, if it be entered on in an earnest spirit, must end in a return to the Lord, from whom we have departed. It is self-evident that עד יהוה does not stand for אל יי, but means as far as (even to) Jahveh, and indicates thorough conversion - no standing half-way. The lifting up of the heart to the hands, also, - not merely of the hands to God, - expresses earnest prayer, that comes from the heart. אל־כּפּים, to the hands (that are raised towards heaven). "To God in heaven," where His almighty throne is placed (Psa 2:4), that He may look down from thence (Lam 3:59) and send help. With Lam 3:42 begins the prayer, as is shown by the direct address to God in the second member. There is no need, however, on this account, for supplying לאמר before the first member; the command to pray is immediately followed by prayer, beginning with the confession of sins, and the recognition of God's chastisement; cf. Psa 106:6; Dan 9:5. נחנוּ is contrasted with אתּה. "Thou hast not pardoned," because Thy justice must inflict punishment.

The scope of this chapter is the same with that of the two foregoing chapters, but the composition is somewhat different; that was in long verse, this is in short, another kind of metre; that was in single alphabets, this is in a treble one. Here is, I. A sad complaint of God's displeasure and the fruits of it (v. 1-20). II. Words of comfort to God's people when they are in trouble and distress (v. 21-36). III. Duty prescribed in this afflicted state (Lam 3:37-41). IV. The complaint renewed (Lam 3:42-54). V. Encouragement taken to hope in God, and continue waiting for his salvation, with an appeal to his justice against the persecutors of the church (Lam 3:55-66). Some make all this to be spoken by the prophet himself when he was imprisoned and persecuted; but it seems rather to be spoken in the person of the church now in captivity and in a manner desolate, and in the desolations of which the prophet did in a particular manner interest himself. But the complaints here are somewhat more general than those in the foregoing chapter, being accommodated to the case as well of particular persons as of the public, and intended for the use of the closet rather than of the solemn assembly. Some think Jeremiah makes these complaints, not only as an intercessor for Israel, but as a type of Christ, who was thought by some to be Jeremiah the weeping prophet, because he was much in tears (Mat 16:14) and to him many of the passages here may be applied.

3:40-42 Repentance is the key to receiving salvation (Isa 1:27; Jer 3:22; Ezek 3:21).