The
Spirit of Christ in the remnant, suffering for the
testimony and for its rejection
In chapter 3 we find the
language of faith, of sorrowing faith, of the Spirit of
Christ in the remnant, on the occasion of the judgment of
Jerusalem in which God had dwelt. Before, the prophet (or
the Spirit of Christ in him) spoke in the name of
Jerusalem, deploring her sufferings and confessing her
sin, while appealing to Jehovah against her enemies,
relating what He had done in forsaking His sanctuary, and
(from v. 11 of chap. 2) expressing the depth of her
affliction at the sight of the evil. But in chapter 3 he
places himself in the midst of the evil to express the
sentiments of the Spirit of Christ; not, it is true, in
an absolute manner, according to the perfection of Christ
Himself, but as acting in the heart of the prophet (as is
generally the case in Jeremiah), expressing his personal
distress—a distress produced by the Spirit, but
clothed in the feelings of the prophet's own
heart—to bring out that which practically was going
on in the heart of a faithful Israelite, the reality of
that which was most elevated in that day of anguish and
affliction, in which alas! there was no more hope from
the people's side than from that of the enemies who
attacked them, and in which the heart of the faithful
suffered without hope of remedy, yet much more on account
of a people who hearkened not to the voice of Jehovah,
than on account of enemies raised up in judgment. What
has Christ not suffered! That which His Spirit produces
in the midst of human weakness, He has Himself undergone
and felt in its full extent; only that He was perfect in
all that His heart went through in His affliction.
In chapter 3 the prophet
expresses then in his own person, by the Spirit of
Christ, all that he felt as sharing the affliction of
Israel, and being at the same time the object of their
enmity—a position remarkably analogous to that of
Christ. What suffering can be like that of one who shares
the suffering of God's people without being able to turn
away the evil, because they refuse to hear God's
message—like that of one who bears this affliction
on his heart with the feeling that, if this foolish
people would but have hearkened, the wrath of God should
have been turned away? It was the lamentation of Christ
Himself, "Oh, if thou hadst known," etc. In the
main Jeremiah partook of the same feelings. But we see
him more as being of the people, and participating in his
own person in the consequences of the evil, seeing
himself under these consequences with the people, because
they had rejected his testimony. This may be said of the
Lord at the close of His life, or on the cross. But we
see that this sentiment, a little known in the case of
Job, takes here the form of a personal prayer,
complaining of personal suffering. Jeremiah suffers for
the testimony, and for the rejection of the testimony.
The first nineteen verses of chapter 3 contain the
expression of this state. It is altogether the spirit of
the remnant; and, with the exception of the sentiment I
have just mentioned, it is that expressed in many of the
Psalms. Into it all indeed, if we go on to the cross, [1] Christ Himself entered.
Turning in faith
to the One who smites
The prophet speaks as
having borne in his own heart the deep grief of that
which Jehovah had brought upon Jerusalem; but feeling it
as one who knew God to be his God, so that he could
experience what it was to be the object of the wrath of
God. He suffered with Jerusalem, and he suffered for
Jerusalem. But the truth of this relation with Jehovah,
while making him feel the affliction more deeply,
sustained him also (v. 22). He begins to feel that, after
all, it is better to have to do with Jehovah, although,
in another point of view, this made it all the more
painful. He feels that it is good to be afflicted, and to
wait upon Jehovah who smites: for He will not cast off
for ever. He does not afflict willingly, but from
necessity. Why complain of the chastening of sin? It were
better to turn unto Jehovah. [2] He encourages Israel to do so, and while
remembering the affliction of his weeping people, faith
is in exercise until Jehovah shall interpose. It is well
that an affliction like this should be felt; the only
harm is when it is allowed to weaken confidence in the
Lord.
Having been
succoured himself, the prophet can assure others of God's
kindness
The prophet calls to mind
the affliction of Jerusalem, and, remembering the way
which he had been succoured himself, he makes use of the
kindness he had experienced to confirm his assurance that
God would shew the same kindness to the people. But with
respect to the proud and careless who reject the truth,
their enmity against God, manifesting itself in their
enmity against those who were the bearers of His word, he
asks for the judgment of God upon them. [3] Thus relieved in spirit, and his
heart filled with the sentiment that, since the evil came
from Jehovah, that which gave so much depth to the sorrow
was also a comfort to the heart, he can return to the
affliction itself, measuring its whole extent, which the
anguish of his soul prevented his apprehending till he
had been able to arrive at its true source. Now he can
enter into details, although with deep grief, yet with
more calmness because His heart is with God. The sense of
trouble and distress at the thought of God's judgment
falling on those whom He loves is not sinful, although in
Jeremiah's case his heart sometimes failed him.
Christ's profound distress at God's
judgment
It is right to be
troubled, and, as it were, overwhelmed, at God's
breaking, not perhaps the relationship, but His present
connection with that which was the object of His favour,
that which bore the name and the testimony of God. Christ
felt this for Himself, though in Him distress went much
farther: "Now is my soul troubled, and what shall I
say? Father, save me from this hour." Only in Christ
all is perfect; and if He feels in perfection the
profound distress of the object of God's love becoming
the object of His judgment, a feeling of unparalleled
grief, seeing it at the same time according to the
perfection of God's ways, He can say, "For this
cause came I unto this hour; Father, glorify thy
name!" He was Himself the necessary object of all
God's affection, and consequently (if the judgment was to
glorify God) the object also of a perfect judgment, that
is, of a complete forsaking on God's part. That which is
dreadful in this thought is, that the change of relative
position was absolute and perfect in His case according
to the very perfection of the relationship. He suffered
the forsaking of God, instead of enjoying infinite favour
which He knew.
The difference
between the place of Jeremiah and that of the perfect Man
— Christ
There was something
similar in the case of Jerusalem; and Jeremiah, feeling
by the Spirit of Christ the preciousness of this
relationship, and entering into it as sharing it, he
suffers with that which was thus judged of God. Only,
although moved by the Spirit of Christ, he must find the
equilibrium of his thoughts, he must seek Jehovah to
bring Him into the affliction, amidst all his personal
grief, and the true but human workings of a heart that
was shaken and cast down by the circumstances. He
attached himself to Jerusalem, as resting on her position
before God, and not solely and absolutely for God, and as
God Himself, as did our blessed Lord. There was an object
between his soul and God (an object beloved also by God),
and it was not loved absolutely in God, and with the
affection of God, and hence the affliction had to reach
this object, he being in it and of it, reach his heart in
this place—and then God draw it to Himself, so that
he may look at all from Jehovah's view of it. But Christ
was Himself absolutely in the place, for God's glory and
the salvation of others. The judged thing from which He
was infinitely far, even as man, he was to be before God.
Ever perfect, He learned to the absolute fulness what it
was to be this before God, and glorified God there. But
this, though we know it true, none can fathom. There was
in Jeremiah the right foundation, and he finds Jehovah,
first of all in spite of the affliction, but soon in the
affliction itself, and he recovers himself immediately,
not from the affliction, but in the affliction, by the
power of God. Christ can say, "How often would I
have gathered," etc. This was the affection of God.
Jeremiah confesses sin, and ought to confess it, as
himself in the place, though a testimony of God in it.
But this thought changes so far the character of the
feeling (see chap. 1: 19, 20).
Christ sought for nothing
as a resource, as if self were concerned in it. His
affliction was unmixed and absolute to Himself alone,
more profound (for who could share it?) but perfect as
being His alone. Thus, in John 12, when it is Himself
personally (for this Gospel sets the old vine aside as
rejected), He cannot desire that the hour of God's
forsaking should come; He ought to fear and be troubled,
and He was therefore heard. But it is between God and
Himself alone. No other thought comes in between—it
is wholly with God. Alas! had it been possible, all was
lost. But no; it is the absolute submission of the
perfect man, who seeks (and seeks nothing else) that the
name of God may be glorified according to God's
perfection; that at all cost to Himself God's name may be
glorified. Not now as God, who must necessarily maintain
its glory, but as one who submits to everything, who
sacrifices Himself, in order that God may glorify His
name. For this cause He has been supremely glorified as
man—a glorious mystery, in which the glory of God
will shine forth throughout eternity.
[1] I add, "if we go on to the
cross," because, though Christ may have felt much of
it in His sorrow as He approached the cross, there are
expressions which apply to Him only as suffering there.
The direct proper application is to the remnant, as is
the case with the Psalms, and to Jeremiah in particular.
[2] We have here a principle of the
deepest interest, and most instructive. I will follow it
out with a little more detail. The principles are in the
text. Jehovah smiting His own altar and all the holy
things, having been set up by Himself in the midst of His
people as marking them as His and the formal link with
them as their God, their destruction which broke that
formal link, as far as God's own ordinances went, put an
end to the connection; and this, as one of that people
and living in that bond, had been the deepest distress to
the true-hearted Jeremiah; but while this, because they
were of God, pressed upon his heart, it led him, when he
had got to the depth of the feeling, to the Jehovah whose
ordinances they were; Jehovah known in his heart takes
then the place of the ordinances which bound the people
to Him, and his soul is drawn out in confidence to Him
who was within and beyond all those links. He feels and
speaks from the place of affliction, but his soul is
humbled in him when personally thus in intercourse with
Jehovah, and so has hope. And this is a sure and
immovable anchor of faith when God our Father is truly
known (see v. 22-26). He is brought quite low and subdued
in spirit, but Jehovah is before his soul and known,
though he must wait for Him (v. 27-30), but Jehovah rises
up before him. He does not afflict willingly; and now he
turns in greater calmness of spirit to try his own ways
(v. 39-42). Yet he looks fully at all the sorrow (v.
42-49). But now Jehovah is in his heart, and the
"till" (v. 50), the full assurance of which
flows from His very nature, for personally, when at the
lowest, he had called and Jehovah had drawn near to him,
and pleaded the cause of his soul, and he looks for
Jehovah's judgment on his relentless and causeless
enemies. No doubt the call for judgment is characteristic
of Jehovah's relationship with Israel. Still, there will
be such on all the open enemies of the Lord.
[3] In all this the spirit of these
passages is wonderfully in accordance with that of the
Psalms, as indeed is very natural. The way in which
Christ entered into it is spoken of in what is said on
the Book of Psalms. Christ passed, in grace, through all
exercises as to it in perfectness—Jeremiah and the
remnant, that they might be perfected in their own state
and feeling as to it. See what follows in the text.
Lamentations 3 Bible Commentary
John Darby’s Synopsis
In chapter 3 we find the language of faith, of sorrowing faith, of the Spirit of Christ in the remnant, on the occasion of the judgment of Jerusalem in which God had dwelt. Before, the prophet (or the Spirit of Christ in him) spoke in the name of Jerusalem, deploring her sufferings and confessing her sin, while appealing to Jehovah against her enemies, relating what He had done in forsaking His sanctuary, and (from v. 11 of chap. 2) expressing the depth of her affliction at the sight of the evil. But in chapter 3 he places himself in the midst of the evil to express the sentiments of the Spirit of Christ; not, it is true, in an absolute manner, according to the perfection of Christ Himself, but as acting in the heart of the prophet (as is generally the case in Jeremiah), expressing his personal distress—a distress produced by the Spirit, but clothed in the feelings of the prophet's own heart—to bring out that which practically was going on in the heart of a faithful Israelite, the reality of that which was most elevated in that day of anguish and affliction, in which alas! there was no more hope from the people's side than from that of the enemies who attacked them, and in which the heart of the faithful suffered without hope of remedy, yet much more on account of a people who hearkened not to the voice of Jehovah, than on account of enemies raised up in judgment. What has Christ not suffered! That which His Spirit produces in the midst of human weakness, He has Himself undergone and felt in its full extent; only that He was perfect in all that His heart went through in His affliction.
In chapter 3 the prophet expresses then in his own person, by the Spirit of Christ, all that he felt as sharing the affliction of Israel, and being at the same time the object of their enmity—a position remarkably analogous to that of Christ. What suffering can be like that of one who shares the suffering of God's people without being able to turn away the evil, because they refuse to hear God's message—like that of one who bears this affliction on his heart with the feeling that, if this foolish people would but have hearkened, the wrath of God should have been turned away? It was the lamentation of Christ Himself, "Oh, if thou hadst known," etc. In the main Jeremiah partook of the same feelings. But we see him more as being of the people, and participating in his own person in the consequences of the evil, seeing himself under these consequences with the people, because they had rejected his testimony. This may be said of the Lord at the close of His life, or on the cross. But we see that this sentiment, a little known in the case of Job, takes here the form of a personal prayer, complaining of personal suffering. Jeremiah suffers for the testimony, and for the rejection of the testimony. The first nineteen verses of chapter 3 contain the expression of this state. It is altogether the spirit of the remnant; and, with the exception of the sentiment I have just mentioned, it is that expressed in many of the Psalms. Into it all indeed, if we go on to the cross, [1] Christ Himself entered.
Turning in faith to the One who smites
The prophet speaks as having borne in his own heart the deep grief of that which Jehovah had brought upon Jerusalem; but feeling it as one who knew God to be his God, so that he could experience what it was to be the object of the wrath of God. He suffered with Jerusalem, and he suffered for Jerusalem. But the truth of this relation with Jehovah, while making him feel the affliction more deeply, sustained him also (v. 22). He begins to feel that, after all, it is better to have to do with Jehovah, although, in another point of view, this made it all the more painful. He feels that it is good to be afflicted, and to wait upon Jehovah who smites: for He will not cast off for ever. He does not afflict willingly, but from necessity. Why complain of the chastening of sin? It were better to turn unto Jehovah. [2] He encourages Israel to do so, and while remembering the affliction of his weeping people, faith is in exercise until Jehovah shall interpose. It is well that an affliction like this should be felt; the only harm is when it is allowed to weaken confidence in the Lord.
Having been succoured himself, the prophet can assure others of God's kindness
The prophet calls to mind the affliction of Jerusalem, and, remembering the way which he had been succoured himself, he makes use of the kindness he had experienced to confirm his assurance that God would shew the same kindness to the people. But with respect to the proud and careless who reject the truth, their enmity against God, manifesting itself in their enmity against those who were the bearers of His word, he asks for the judgment of God upon them. [3] Thus relieved in spirit, and his heart filled with the sentiment that, since the evil came from Jehovah, that which gave so much depth to the sorrow was also a comfort to the heart, he can return to the affliction itself, measuring its whole extent, which the anguish of his soul prevented his apprehending till he had been able to arrive at its true source. Now he can enter into details, although with deep grief, yet with more calmness because His heart is with God. The sense of trouble and distress at the thought of God's judgment falling on those whom He loves is not sinful, although in Jeremiah's case his heart sometimes failed him.
Christ's profound distress at God's judgment
It is right to be troubled, and, as it were, overwhelmed, at God's breaking, not perhaps the relationship, but His present connection with that which was the object of His favour, that which bore the name and the testimony of God. Christ felt this for Himself, though in Him distress went much farther: "Now is my soul troubled, and what shall I say? Father, save me from this hour." Only in Christ all is perfect; and if He feels in perfection the profound distress of the object of God's love becoming the object of His judgment, a feeling of unparalleled grief, seeing it at the same time according to the perfection of God's ways, He can say, "For this cause came I unto this hour; Father, glorify thy name!" He was Himself the necessary object of all God's affection, and consequently (if the judgment was to glorify God) the object also of a perfect judgment, that is, of a complete forsaking on God's part. That which is dreadful in this thought is, that the change of relative position was absolute and perfect in His case according to the very perfection of the relationship. He suffered the forsaking of God, instead of enjoying infinite favour which He knew.
The difference between the place of Jeremiah and that of the perfect Man — Christ
There was something similar in the case of Jerusalem; and Jeremiah, feeling by the Spirit of Christ the preciousness of this relationship, and entering into it as sharing it, he suffers with that which was thus judged of God. Only, although moved by the Spirit of Christ, he must find the equilibrium of his thoughts, he must seek Jehovah to bring Him into the affliction, amidst all his personal grief, and the true but human workings of a heart that was shaken and cast down by the circumstances. He attached himself to Jerusalem, as resting on her position before God, and not solely and absolutely for God, and as God Himself, as did our blessed Lord. There was an object between his soul and God (an object beloved also by God), and it was not loved absolutely in God, and with the affection of God, and hence the affliction had to reach this object, he being in it and of it, reach his heart in this place—and then God draw it to Himself, so that he may look at all from Jehovah's view of it. But Christ was Himself absolutely in the place, for God's glory and the salvation of others. The judged thing from which He was infinitely far, even as man, he was to be before God. Ever perfect, He learned to the absolute fulness what it was to be this before God, and glorified God there. But this, though we know it true, none can fathom. There was in Jeremiah the right foundation, and he finds Jehovah, first of all in spite of the affliction, but soon in the affliction itself, and he recovers himself immediately, not from the affliction, but in the affliction, by the power of God. Christ can say, "How often would I have gathered," etc. This was the affection of God. Jeremiah confesses sin, and ought to confess it, as himself in the place, though a testimony of God in it. But this thought changes so far the character of the feeling (see chap. 1: 19, 20).
Christ sought for nothing as a resource, as if self were concerned in it. His affliction was unmixed and absolute to Himself alone, more profound (for who could share it?) but perfect as being His alone. Thus, in John 12, when it is Himself personally (for this Gospel sets the old vine aside as rejected), He cannot desire that the hour of God's forsaking should come; He ought to fear and be troubled, and He was therefore heard. But it is between God and Himself alone. No other thought comes in between—it is wholly with God. Alas! had it been possible, all was lost. But no; it is the absolute submission of the perfect man, who seeks (and seeks nothing else) that the name of God may be glorified according to God's perfection; that at all cost to Himself God's name may be glorified. Not now as God, who must necessarily maintain its glory, but as one who submits to everything, who sacrifices Himself, in order that God may glorify His name. For this cause He has been supremely glorified as man—a glorious mystery, in which the glory of God will shine forth throughout eternity.
[1] I add, "if we go on to the cross," because, though Christ may have felt much of it in His sorrow as He approached the cross, there are expressions which apply to Him only as suffering there. The direct proper application is to the remnant, as is the case with the Psalms, and to Jeremiah in particular.
[2] We have here a principle of the deepest interest, and most instructive. I will follow it out with a little more detail. The principles are in the text. Jehovah smiting His own altar and all the holy things, having been set up by Himself in the midst of His people as marking them as His and the formal link with them as their God, their destruction which broke that formal link, as far as God's own ordinances went, put an end to the connection; and this, as one of that people and living in that bond, had been the deepest distress to the true-hearted Jeremiah; but while this, because they were of God, pressed upon his heart, it led him, when he had got to the depth of the feeling, to the Jehovah whose ordinances they were; Jehovah known in his heart takes then the place of the ordinances which bound the people to Him, and his soul is drawn out in confidence to Him who was within and beyond all those links. He feels and speaks from the place of affliction, but his soul is humbled in him when personally thus in intercourse with Jehovah, and so has hope. And this is a sure and immovable anchor of faith when God our Father is truly known (see v. 22-26). He is brought quite low and subdued in spirit, but Jehovah is before his soul and known, though he must wait for Him (v. 27-30), but Jehovah rises up before him. He does not afflict willingly; and now he turns in greater calmness of spirit to try his own ways (v. 39-42). Yet he looks fully at all the sorrow (v. 42-49). But now Jehovah is in his heart, and the "till" (v. 50), the full assurance of which flows from His very nature, for personally, when at the lowest, he had called and Jehovah had drawn near to him, and pleaded the cause of his soul, and he looks for Jehovah's judgment on his relentless and causeless enemies. No doubt the call for judgment is characteristic of Jehovah's relationship with Israel. Still, there will be such on all the open enemies of the Lord.
[3] In all this the spirit of these passages is wonderfully in accordance with that of the Psalms, as indeed is very natural. The way in which Christ entered into it is spoken of in what is said on the Book of Psalms. Christ passed, in grace, through all exercises as to it in perfectness—Jeremiah and the remnant, that they might be perfected in their own state and feeling as to it. See what follows in the text.