Barnes' Notes on the Bible · Lamentations 第3章

這首輓歌，即哀歌第三章，在組成哀歌書的五首詩中，形式最為精巧，思想也最為崇高。它呈現出最深苦難的圖景，進而引向罪的認罪、對神公義的承認，以及求赦免的信心禱告。它是那「依著神的意思憂愁，就生出沒有後悔的懊悔來，以致得救」（2 Corinthians 12:10）的理想寫照。

那見過苦難的——即曾經歷、曾遭受這苦難之意。

祂轉身攻擊，祂終日轉身攻擊——或作「確然是攻擊我」，祂「終日」一再反覆轉動「祂的手」。

使衰老——或作「消損」：他在憂傷中日漸消瘦，力量也隨之慢慢耗盡。

祂折斷了我的骨頭——這一子句完成了對受苦者肉體痛苦的描繪。此處的觀念是劇烈的疼痛。

祂築壘攻擊……——這隱喻取自圍城戰的軍事行動。

苦膽與勞苦——或作「勞碌」：即苦澀與（因操勞而來的）疲乏。

或作「祂」使我「住在黑暗中」，即在陰間（Sheol）或冥府（Hades）裡，「如同」那些永遠「死了的人」一樣。

先知感到自己彷彿被圍困在牆垣之內，並且被鎖鏈捆鎖。

呼求——即求助的呼喊。

封閉——或作「關閉在內」。神已將他囚禁之處的一切通路完全封閉，以致他的聲音無法外洩。

圍困——或作「用籬笆圍住」（參 Lamentations 3:7）。

使彎曲——或作「挪移了」。一道堅實的牆橫築在大路之上，耶利米於是轉入小徑，卻發現這些小徑也被挪移，以致他在長久流離之後，又被帶回他起初出發之地。

他既已詳述四面包圍他道路的重重困難，現在便指出逃脫之路也同樣危機四伏。

其意義是：「神如埋伏的獅子，使我轉離我的道路；但我逃遁也是徒然，因為祂從埋伏之處撲上來，將我撕碎。」

使荒涼——或作「驚愕呆立」，即驚惶失措以致無法逃走。這詞是耶利米慣用的字。

這個新的比喻由前一個比喻引出：熊與獅子的意象使人聯想到獵人。然而獵人到來，卻不是為了拯救他。

比喻至此放下，耶利米揭示了那深深刺痛他的箭的真實本質。

「祂」使我飽足苦楚——即以痛苦的憂傷使我滿溢（Job 9:18）。

祂用沙礫打破我的牙齒——他的餅中攙雜了太多砂石，喫的時候牙齒就被磕斷了。

平安——字面意思如旁註所示，即：我忘記了何為福樂，連福樂為何的觀念本身也喪失了。

先知到達了絕望的邊緣；然而，他藉著與絕望搏鬥，終於踏上穩固之地。

追想——或照旁註譯出。這是向耶和華獻上的禱告。

我的困苦——或作「我的」流離無家（參 Lamentations 1:7 註釋）。

This I recall - Rather, "This will I bring back to my heart, therefore will I hope." Knowing that God hears the prayer of the contrite, he begins again to hope.

Verses 22-42 are the center of the present poem, as it also holds the central place in the whole series of the Lamentations. In them the riches of God's grace and mercy are set forth in the brightest colors, but no sooner are they ended than the prophet resumes the language of woe.

That we - He is speaking as the representative of all sufferers.

The Lord is my portion - "My portion is Yahweh," see Numbers 18:20; Psalm 16:5 ff.

Therefore will I hope in him - A more full expression of the confidence present in the prophet's mind in Lamentations 3:21, but based now upon God's faithfulness in showing mercy.

In these three verses, each beginning in the Hebrew with the word good, we have first the fundamental idea that Yahweh Himself is good, and if good to all, then especially is He so to those who being in adversity can yet wait in confidence upon His mercy.

And quietly wait - literally, "and be in silence," i. e. abstain from all complaining.

The yoke - Or, a "yoke." By bearing a yoke in his youth, i. e. being called upon to suffer in early age, a man learns betimes the lesson of silent endurance, and so finds it more easy to be calm and patient in later years.

Translate:

Let him sit alone and keep silence;

For He (God) hath laid the yoke upon him.

Let him place his mouth in the dust;

Perchance there is hope.

Let him offer his cheek to him that smiteth him;

Let him be filled to the full with reproach.

It is good for a man to bear the yoke in his youth, but only if he bear it rightly. To attain this result, let him learn resignation, remembering who has laid the yoke upon him. This reverential silence is described Lamentations 3:29, as putting the mouth in the dust, and so lying prostrate before the Deity; while Lamentations 3:30 the harder task is imposed of bearing contumely with meekness (margin reference), and not shrinking from the last dregs of the cup of reproach. Many who submit readily to God are indignant when the suffering comes through men.

Reasons for the resignation urged in the previous triplet.

Neither does God approve of wanton cruelty inflicted by one man on another. Three examples are given: the treatment of prisoners of war; the procuring an unjust sentence before a legal tribunal acting in the name of God (see Exodus 21:6); and the perversion of justice generally.

Why then does a loving God, who disapproves of suffering when inflicted by man upon man, Himself send sorrow and misery? "Because of sins."

Lamentations 3:37

Literally, "Who is this that spake and it was done, though אדני 'ădonāy commanded it not?"

In all this did not Job sin with his lips - See the notes at Job 1:22. This remark is made here perhaps in contrast with what occurred afterward. He subsequently did give utterance to improper sentiments, and was rebuked accordingly, but thus far what he had expressed was in accordance with truth, and with the feelings of most elevated piety.

Lamentations 3:39So long as God spares a man's life, why does he complain? The chastisement is really for his good; only let him use it aright, and he will be thankful for it in the end.

A man for the punishment of his sins - Translate: Let "each man sigh for," i. e. because of, "his sins." Instead of complaining because God sends him sorrow, let him rather mourn over the sins which have made punishment necessary. The sense of the King James Version is, Why does a man ... complain "for his sins?" i. e. for the necessary results of them in chastisement.

The prophet urges men to search out their faults and amend them.

Lamentations 3:40

And turn again to the Lord - Or, "and return to Yahweh." The prep. (to) in the Hebrew implies not half way, but the whole.

Literally, "Let us lift up our heart unto our hands unto God in heaven;" as if the heart first lifted up the hands, and then with them mounted up in prayer to God. In real prayer the outward expression is caused by the emotion stirring within.

In verses 43-66, far from pardoning, God is still actively punishing His people.

Rather, "Thou hast covered" Thyself "with wrath and pursued (Lamentations 1:3 note) us." The covering (here and in Lamentations 3:44) is that of clothing and enwrapping.

Omit "as."

Desolation - Or, devastation.

The deep sympathy of the prophet, which pours itself forth in abundant tears over the distress of his people.

Or, "Mine eye" causeth pain to my soul, i. e. maketh my soul ache, because of the sad fate of the maidens (Lamentations 1:4, Lamentations 1:18, ...).

Or, "They who without cause are mine enemies have hunted me sore like a bird." Probably the prophet is speaking of his personal sorrows.

They have cut off my life in the dungeon - Or, "They destroyed my life in the pit," i. e. tried to destroy it by casting me into the cistern, and covering the month with a stone. See the margin reference.

Waters flowed over mine head - A figurative expression for great mental trouble.

A prayer for deliverance and for vengeance upon his enemies.

Lamentations 3:55

Out of the low dungeon - "The lowest pit" of Psalm 88:6. Some consider that Psalm 69 was composed by Jeremiah, and is the prayer referred to here (Jeremiah 38:6 note).

Thou hast heard - In sending Ebedmelech to deliver me. The next clause signifies "Hide not thine ear to my relief to my cry," i. e. to my cry for relief.

God now appears as the prophet's next of kin, pleading the lawsuits of his soul, i. e. the controversies which concern his salvation. and rescuing his life, in jeopardy through the malice of his enemies.

Wrong - Done to him by the perversion of justice.

Imaginations - Or, devices.

Their sitting down, and their rising up - i. e. all the ordinary actions of their life.

Musick - Or, song, "the subject of it."

The versions render the verbs in these verses as futures, "Thou shalt render unto them a recompence," etc.

Give them sorrow of heart - Or, "Thou wilt give them" blindness "of heart."

Persecute ... - Or, pursue them in anger and destroy them, etc.