Плач Єремії 3:19

Consideration of God's compassion and His omnipotence as displayed at critical junctures in the affairs of men. C. B. Michaelis has correctly perceived, and thus set forth, the transition from the complaint, bordering on despair, to hope, as given in Lam 3:19 : luctatur hic contra desperationis adfectum, quo tentatus fuerat, Lam 3:18, mix inde per fidem emersurus. In like manner it is said in the Berleburger Bibel, "In Lam 3:19 he struggles with despair, to which he had been tempted, and in the following verse soars up once more into the region of faith." By the resumption of עני from Lam 3:1, and of לענה and ראשׁ from Lam 3:15 and Lam 3:5, the contents of the whole preceding lamentation are given in a summary, and by זכר are presented to God in prayer. "Mine affliction" is intensified by the addition of "my persecution" (see on Lam 1:7), and the contents of the lamentation thereby more plainly pointed out. This connection of the verse has been misunderstood in many ways. An old interpretation of the words, still maintained by Bttcher and Thenius, makes זכר an infinitive; according to this view, Lam 3:19 would require to be conjoined with the preceding, and the inf. without ל would stand for the ground, recordando, "while I think of," - which is grammatically impossible. (Note: Seb. Mnster long since said: Secundum quosdam est זכר infinit., ut sit sensus: periit spes mea, recordante me afflictionis meae. Calvin also gives the preference to this view, with the remark: Videtur enim hic propheta exprimere, quomodo fere a spe exciderit, ut nihil reperiret amplius fortitudinis in Deo, quia scilicet oppressus erat malis; in support of which he affirms that it is valde absurdum, eos qui experti sunt aliquando Dei misericordiam, sic omnem spem abjicere, ut non statuant amplius…

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.

3:19 is bitter beyond words (or is wormwood and gall): Wormwood is a plant with a bitter taste; here it represents the emotional intensity of inner agony (Prov 5:4; Rev 8:11). Gall is a poisonous plant that causes severe physical pain if eaten; it is a powerful symbol for extremely stressful emotions (Deut 29:18; Ps 69:21). The author seems to be at a dead end from which he cannot escape.