3:1–24
The author speaks of the suffering of Judah and Jerusalem as his own.
Study notes
Lamentations 3
3:1–66
In this chapter, the author mourns what has happened (Lamentations 3:1–20, 48–54). In this chapter, the author mourns what has happened (Lamentations 3:21–25). He explains how God’s people should respond (Lamentations 3:26–47). Finally, he calls out to the Lord in prayer (Lamentations 3:55–66).
3:1–5:22 Section
Chapters 3 and 4 are also alphabet poems. They continue talking about the terrible things that had happened in Jerusalem. They continue talking about the pain and anger of the people of the southern kingdom.
Yet there are words of hope in the middle of chapter 3. This is the centre of the book. God didn’t completely destroy his people. This was a sign that he was still committed to them. God had promised to forgive his people if they repented and turned away from their sin. He had promised this in the Mount Sinai covenant. So the speaker invited God’s people to pray to God and return to him. They could do this because they trusted that God is good. They trusted that he loved them. They believed that God was concerned about them and was faithful to them.
After these words of hope, the poems continue talking about sad things. The people were suffering as a result of their sin. In this way their suffering was different from Job’s suffering. But the people described God in ways that Job described him. Like Job, they described God as a lion waiting to attack them. They felt like God was shooting arrows at them. These were pictures that showed how confused the people felt. God’s people were completely shocked by God. It seemed that God had turned against them. They understood that they had sinned. But they couldn’t understand why God allowed them to suffer so terribly.
The way that chapter 5 is written shows how confused they felt. This poem doesn’t follow the order of the alphabet like the other poems in Lamentations do. At the end of chapter 5 the people recognised something important. They needed God to take action to help them. They needed him to bring them back to him. Only then could they return to him like chapter 3 talked about. Yet the people didn’t feel any hope or trust. They wondered if God’s anger was so complete that he had deserted them for ever.
3:6–9
Some interpreters understand these verses as a poetic description of Jeremiah’s time in a muddy cistern (a deep water pit) before the destruction of Jerusalem (Jeremiah 38:6–13).
3:9
barred my ways … made my paths crooked: This image describes confusion and trouble. Sin can block a person’s path and make life difficult. It can prevent a person or a community from experiencing a hopeful future.
In the Bible, a straight road often represents a good and clear future. Proverbs says that innocent people walk on a straight path (Proverbs 21:8). Isaiah describes the Lord coming on a straight road that his worshipers would prepare (Isaiah 40:3).
3:12
Compare Job 6:4.
3:19
is wormwood and the gall: Wormwood is a plant with a bitter taste. Here, it represents deep emotional pain (Proverbs 5:4; Revelation 8:11).
Gall refers to a poisonous plant. If someone eats it, it causes strong physical pain. Because of this, it became a symbol for extreme suffering and distress (Deuteronomy 29:18; Psalm 69:21).
The author feels trapped, as if there is no way out of his suffering.
3:22
The faithful love of the Lord is the reason the poet begins to recover from deep despair (great sadness). The Lord’s love gives him hope again.
This experience is like Jeremiah’s rescue from a muddy cistern (Jeremiah 38:6–13) and Jonah’s rescue from the belly of the great fish (Jonah 2:2–10). In each case, the Lord saved his servant from death.
3:22–33
God's love and faithfulness never end. Just as God was faithful in judging Jerusalem for their sins, he will be faithful in restoring those who return to him.
3:23
God’s faithfulness means that he is completely reliable. We see this in his daily mercies, which are new each day.
He continues to provide a world in which people can live safely.
3:24
The LORD is my portion: The land of Canaan was seen as Israel’s inheritance since the time of Moses (Exodus 15:17; Joshua 21:19; 1 Chronicles 28:8; Psalm 47:4). However, the true inheritance for God's people is God himself (see Psalm 16:5–6; Ephesians 1:11; Hebrews 9:15; 1 Peter 1:3–4).
3:26
Those who trust in God’s plan can wait patiently and quietly for him to bring deliverance (rescue and restoration).
3:28
sit alone in silence: Humble submission keeps you from speaking and calms your heart.
3:29–30
In the ancient Near East, lying face down in the dust showed submission (Genesis 17:1–3; Leviticus 9:24; Joshua 7:6; 1 Samuel 5:4; 1 Kings 18:39; 1 Chronicles 21:16; Matthew 17:5–6).
To turn the other cheek shows a willingness to submit rather than fight back. Jesus likely had this verse in mind when he taught his disciples to accept persecution (Matthew 5:39).
This response shows trust that God rules over all things, even over suffering.
3:31
Compare Psalm 103:8–11.
3:34–36
The people of Judah were doing such things before Jerusalem was destroyed (see Jeremiah 5:26–31; 21:11–14; 23:10–14; Micah 3).
3:37–39
Some disasters have natural causes (Luke 13:1–5). Bad things happen to both good and bad people (Matthew 5:45). No matter what happens, we should give thanks and not complain (1 Thessalonians 5:18).
3:40–42
Repentance is essential for receiving salvation (Isaiah 1:27; Jeremiah 3:22; Ezekiel 3:21).
3:48–66
The author emphasizes how cruel the enemies are and cries out to the Lord for help.
3:52–57
This passage might refer to Jeremiah’s experience in the cistern (Jeremiah 37:11–15; 38:1–13).
3:58–66
Jerusalem deserved punishment, but the enemies carried it out with undeserved cruelty. The writer calls upon God to punish them.
3:64–66
This prayer for vengeance is similar to several psalms (see “Prayers for Vengeance” Theme Note).
Verse notes: Adapted by Mission Mutual (Aquifer Open Study Notes) from Tyndale Open Study Notes © 2023 Tyndale House Publishers. CC BY-SA 4.0. Section notes: Biblica Study Notes © 2023 Biblica, Inc. CC BY-SA 4.0, via BibleAquifer. About the sources