Lam 3:26 | KingComments | STEP | Now instead of lamenting he begins to speak of the LORD’s lovingkindnesses ( ). For the first time in this chapter he involves the whole people. He does not say “that I am not consumed”, but “that we are not consumed” [as ”indeed never cease” can also be translated]. In he also speaks in the plural. He knows that his feelings about the lovingkindness, compassion and faithfulness of the LORD are shared by all who cling to the LORD in their distress. The eyes must be open for it to be able to say that. We learn this in dealing with God. If we have an eye for His lovingkindness and that His compassion never fails, there is the comfort of His presence every day ( ). Every day we may begin with that and count on it to remain with us, for His faithfulness is great. Every new day is a renewal of God’s goodness. To say that the LORD is kind and compassionate means that they feel supported by Him in the need in which they are. To say that His faithfulness is great means that they count on Him to keep His promises. One is for the present and the other for the future. For one, the believer looks upward; for the other, the believer looks forward. Both aspects are an encouragement to hold fast to Him. What Jeremiah says in is also what the priest and Levite say, who have no portion in the land, but whose portion is the LORD ( ; cf. ). He is their ground of life; He will provide for them and sustain them. By “my soul” is meant the whole person. No support is left for him but the LORD alone. It is now not just a hope in what the LORD gives, as in , but a hope in the LORD Himself. It is not a general hope, but a hope with an Object. This is how Jeremiah overcomes his despair. He communicates this so that all who are in great suffering will also have that hope. To have God as our portion is the only basis for hope. all three begin not only with the same letter, but also with the same word, the word “good” ( tow ). This word expresses the will and purpose of God. These verses show three aspects of goodness. The first aspect is the goodness of the LORD Himself, of His nature, His Being ( ). When the prophet has sight of this again, he testifies to it. Even though the LORD must bring pain and suffering, it is necessary to hold on to the fact that He is good. He expresses it that the LORD is good to everyone who waits for Him. This He is not only for him, but for all who seek Him. The second aspect of goodness has the believer’s happiness in mind. It is good if we do not consume our strength with lamenting and grumbling, but wait for God’s time and expect our help from Him ( ). He gives relief in His time. Therefore it is good to hope for His salvation, His outcome, and to wait for it silently. Even though we are in great distress and even though we have to denounce ourselves because of our sins and even though we have to see God’s wrath in what is happening, if we flee to Him, He gives relief. Again, it is important to keep in mind the distinction already mentioned between an Old Testament believer and the New Testament believer ( ). The third aspect of goodness is bearing the yoke that the LORD puts on someone in his youth ( ). It involves bowing under what He brings upon someone. One is taught not to rebel against it, but to accept it in the knowledge that God’s goodness governs it. The purpose is that someone in the growth and blossoming of his life already learns to deal with situations of brokenness and failing strength. Such a yoke is good because it paves the way to the good of the previous two verses. The yoke teaches one to submit to the will of the LORD. Many have problems with the yoke later because they did not learn to bear it in their youth. It is about learning to bear the yoke of obedience and trust. Those who are exercised in it will have an easier time later. If we only spoil our children and always give them what they ask for, they will not know how to deal with setbacks later. Also, begin not only with the same letter, but also with the same encouraging word, the word “let”. In connection with the previous verses, this means that those who acknowledge that the LORD is good can show it in their attitude when suffering. There is an ascending level of difficulty in these verses. is more difficult than , while is even more difficult than . The yoke in youth ( ) is the yoke of suffering that the LORD imposes ( ). This yoke will separate a person from ordinary life and turn him into one who is cast out. To sit alone and be silent involves both acceptance of God’s will and the refusal to lament to people. Young people especially have had a tough time during the siege and fall of Jerusalem. Their whole future is in ruins with the city. They find it difficult to bear their fate. However, if they have the same firm confidence in God’s promises in these terrible circumstances as Jeremiah has expressed here, it will bring them enormous spiritual gain. Then there should be no rebellion, but a silent acceptance of it ( ). It is suffering for His sake. Then we bear His yoke. The word “perhaps” does not take away the assurance of hearing. The word expresses that there is no right to be answered nor that it can be claimed. Bearing the yoke leads to the willingness to be treated as a slave ( ). Giving the cheek to the smiter here means that people are bowing under the judgment that God is exercising. It is He Who strikes. When the Lord Jesus speaks of turning the other cheek ( ), it has to do with other people hurting us for His sake. It is going the way of reproach after Him and on that way experiencing what His portion has been. If the Lord is our portion, then it is our portion too. He gave His back to those who stroke Him, and His cheeks to those who plucked out the beard ( ). Many bear in patience the afflictions that come from God , but when people do something to them, they react in anger. The God-fearing endures the latter as well as the former as sent from God. Also, begin not only with the same letter but also with the same word, the word “for”. They give reasons that make bearing the yoke easier for they offer hope and prospects. We may feel that He has rejected us forever, but He does not ( ). For Jeremiah, He is “the Lord” ( Adonai ), Who controls everything; nothing gets out of His hands. He determines both the severity and duration of the suffering. The time of suffering is over when He has accomplished His purpose with it. Again, we have here the enormous contrast with the experience of the New Testament believer. We may say: “We know.” This is not pride or a false sense of security, but the language of one who sees the sacrifice of Christ as God sees it. The uncertainty of the Old Testament believer has been removed by the Offering for New Testament believers and replaced by the certainty that God is for us. Another reason to bear the yoke and not cast it off is the knowledge that after He has caused grief, He also will have compassion ( ). And He will show this in an overwhelming way. He not only takes away all sorrow, but He does so in a way that that sorrow is forgotten in light of “His abundant lovingkindness”. That great lovingkindness is so compassionate that nothing of the sadness remains (cf. ). The third reason to accept the yoke is the knowledge of God’s heart ( ). He is not a God Who takes pleasure in afflicting and grieving people. He does so with pain in His heart. Yet He knows that this is necessary because He wants man to return to Him. Therefore, He acts out of love.

‏ Lamentations 3:26

Insights and Perspectives

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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