Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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This elegy Lamentations 3 is both the most elaborate in form and the most sublime in its ideas of the five poems which compose the Book of Lamentations. It presents the image of the deepest suffering, passing on to the confession of sin, the acknowledgment of God's justice, and the prayer of faith for forgiveness. It is the ideal representation of that godly sorrow which worketh repentance unto salvation not to be repented of 2 Corinthians 12:10.
Adam Clarke's Commentary and Critical Notes on the Bible
Lamentations 3 Introduction
The prophet, by enumerating his own severe trials, vv. 1-20, and showing his trust in God, Lamentations 3:21, encourages his people to the like resignation and trust in the Divine and never-failing mercy, Lamentations 3:22-27. He vindicates the goodness of God in all his dispensations, and the unreasonableness of murmuring under them, Lamentations 3:28-39. He recommends self-examination and repentance; and then, from their experience of former deliverances from God, encourages them to look for pardon for their sins, and retribution to their enemies, vv. 40-66.
INTRODUCTION TO Lamentations 3
This chapter is a complaint and lamentation like the former, and on the same subject, only the prophet mixes his own afflictions and distresses with the public calamities; or else he represents the church in her complaints; and some have thought him to be a type of Christ throughout the whole; to whom various things may be applied. It is indeed written in a different form from the other chapters, in another sort of metre; and though in an alphabetical manner as the rest, yet with this difference, that three verses together begin with the same letter; so that the alphabet is gone through three times in it. Here is first a complaint of the afflictions of the prophet, and of the people, expressed by a rod, by darkness, by wormwood and gall, and many other things; and especially by the Lord's appearing against them as an enemy, in a most severe and terrible manner; shutting out their prayer; being as a bear and lion to them; and giving them up to the cruelty and scorn of their enemies, Lamentations 3:1; then follows some comfort taken by them, from the mercy, faithfulness, and goodness of God; from the usefulness of patience in bearing afflictions; and from the end of God in laying them upon men; and from the providence of God, by which all things are ordered, Lamentations 3:22; wherefore, instead of complaining, it would be better, it is suggested, to attend to the duties of examination of their ways, and of repentance, and of prayer, Lamentations 3:39; and a particular prayer is directed to, in which confession of sin is made, and their miseries deplored, by reason of the hidings of God's face, and the insults of their enemies, Lamentations 3:42; and then the prophet expresses his sympathy with his people under affliction, and declares what he himself met with from his enemies, Lamentations 3:48; and relates bow he called upon the Lord, and he heard and delivered him, Lamentations 3:55; and concludes with a request that he would judge his cause, and avenge him on enemies, Lamentations 3:59.
III.
The elegy which is contained in this chapter is alphabetic in its structure, like the two that precede it, but it is of a more complicated character, three consecutive verses beginning with the same letter of the alphabet.
Ch. Lamentations 3:1-21. Laments mingled with hope
For remarks upon (a) the character of this ch., (b) its more elaborate acrostic structure, and (c) its probable date see Intr. chs. 1 § 4, 2 § 4, 3 § 2.
The question which has most exercised commentators in connexion with the ch. is, whether we are to take the singular number, which prevails in it, as used (a) by an individual of himself, or (b) as representing the nation. Löhr, who (1893) followed Stade and Smend in adopting (b), “the community appearing under the figure of one who is visited severely by the Lord’s wrath,” has since (see Zeitschrift d. A. T. Wiss., 1894, pp. 1–16 and his ed. of 1907) accepted (with Budde) the other view. He further holds that the poem has a threefold origin. (i) Lamentations 3:1-24, before being brought to their acrostic shape, he considers to have formed a Psalm, not known otherwise, but quoted in its earlier stage by the author of Psalms 143, where Lamentations 3:3 is identical with Lamentations 3:6 here, only that there it is not yet acrosticized. (ii) Lamentations 3:52-66 he thinks are the words of another Psalm, surviving thus in its adapted form. (iii) The intermediate vv. (25–51) according to him are the composition of one living at a post-exilic date who desired to speak in the name of Jeremiah, and with the help of references to the sufferings of the prophet’s life to preach repentance. In support of this view he quotes many parallels, more or less convincing, with passages in Jeremiah. He supports his view as to the different origins of (i) and (ii) by pointing out that in (i) Jehovah is viewed as the enemy, in (ii) as the friend, in (i) as rejecting, in (ii) as hearkening to prayer. Moreover, in the former the poet is on the verge of despair, in the latter, he exhibits a consciousness of the hope inspired by Jehovah’s inherent justice. He adds that, while it is true that two such fundamentally distinct attitudes of religious thought might be experienced by the same man at different times in his life, he would not be likely himself to combine them in the same poem. Thus his theory needs the intermediate vv. (25–51) as the poet’s own. The above view, though not compelling acceptance as virtually certain (for the real change of tone from misery to hope comes in Lamentations 3:22), is yet not without some probability. On the other hand in support of the view that the community are the subject may be pleaded the analogy of the other poems in the Book, as in them the nation is clearly the subject. Ball, who adopts (b), remarks that in this ch. “the poet deals less with incident and more with the moral significance of the nation’s sufferings. If this be the application here, we may note a remarkable parallelism between the language descriptive of Zion in her misery and that used in the story of Job as the typical sufferer. Cp. Lamentations 3:2 with Job 12:25, Lamentations 3:15 with Job 9:18, Lamentations 3:16 with Lamentations 2:8, Lamentations 3:31 with Lamentations 5:18, and see further in Lamentations 3:7; Lamentations 3:12; Lamentations 3:30 below. It is the religious culmination of the book.” With regard to the theological tone of the ch. Löhr points out characteristic features in the middle portion of the three components, viz. (a) the universal sway of Jehovah, indicated in the title “the most High” (Lamentations 3:35; Lamentations 3:38), in accordance with which the evil and injustice that a man suffers from others cannot be wrought without His leave, and (b) the individuality of religion, as stamped upon each soul that seeketh the Lord (Lamentations 3:25) and has silently to bear His yoke (Lamentations 3:27 ff.). When these two features are combined, as here, then the conflict between personal consciousness and Jehovah’s omnipotence leads at once to the perplexing problem relating to the sufferings of the righteous. The narrator here does not pass beyond the general O.T. standpoint in explaining all suffering as punishment for sin and he has no counsel to offer but that of calm resignation and hope. Cp. Psalm 37:7. If the Lord sends calamity, yet He will have compassion later.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
La 3:1-66.
La 3:1-66.
Jeremiah proposes his own experience under afflictions, as an example as to how the Jews should behave under theirs, so as to have hope of a restoration; hence the change from singular to plural
(La 3:22, 40-47).
The stanzas consist of three lines, each of which begins with the same Hebrew letter.
Aleph.
1-3. seen affliction--his own in the dungeon of Malchiah
(Jer 38:6);
that of his countrymen also in the siege. Both were types of that of Christ.
That hath seen affliction - i. e. hath experienced, suffered it.
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, La 3:1-20. II. Words of comfort to God's people when they are in trouble and distress, La 3:21-36. III. Duty prescribed in this afflicted state, La 3:37-41. IV. The complaint renewed, La 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, La 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 (Mt 16:14) and to him many of the passages here may be applied.