Lamentations 3:22

(22) It is of the Lord’s mercies.—It is, perhaps, part of the elaborate art of this poem that Lam_3:22-42, which form its centre, and that of the whole book, represent the highest point of trust to which the mourner attains, being both preceded and followed by words of lamentation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Lam 3:22 [It is of] the LORD’S mercies that we are not consumed, because his compassions fail not.

Ver. 22. It is of the Lord’s mercy that we are not consumed.] That we are yet on this side hell. This sentence was much in the mouth of that famous Maria Aegyptiaca, and should be in all our minds and mouths for a lenitive.

Because his compassions fail {a} not.] Or, Are not spent, wasted, but, as the oil in the cruse, as the spring ever runneth, the sun ever shineth, &c. This should ever shine in our hearts as the sun doth in the firmament.

{a} Exarescunt torrentes, metalla exhauriuntur, flumina deficiunt, prata item cum fructibus, &c.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

EXEGETICAL NOTES.—

(ח) Lam_3:22. The hopefulness which had begun to lift a desponding soul points to the ground on which it may become secure. Its hazy outlook is seeming to clear, and, as in all true ideas of human relationship to God, that which is felt as a privilege for the individual is regarded to be a privilege for all souls also who seek the Lord. One voices the confession of the remnant of Israel thus: Jehovah’s mercies, not in one form, but in many forms they affect men, and, whether shown to individuals or communities, they counteract the wasting tendencies of evil. A striking proof of His varied graciousness is manifest in that we are not consumed. More will follow. His continuous action is a token that His nature and name is the All-gracious; for his compassions fail not.

Lam_3:23. Every day sees some renewal of them; there is “daily help for daily needs,” as great is thy faithfulness. God is faithful to all that He has promised in creation and grace.

Lam_3:24. This perception that the Lord is gracious, pitying, and trustworthy, leads on, not merely to verbal profession of the knowledge of God, but to an acceptance of Himself as the dear and only treasure of the heart. My portion is Jehovah. None in heaven for Him; none on earth desired with Him.

HOMILETICS

THE DIVINE FAITHFULNESS

(Lam_3:22-24)

I. Evidenced in our preservation in the midst of the greatest afflictions. “It is of the Lord’s mercies that we are not consumed” (Lam_3:22). The same Divine power that called us into being is exerted every moment to sustain that being. The enemies of our life threaten us every moment. We walk in the midst of secret and unsuspected dangers. A whiff of subtle and mysterious vapour, and the throb of life is for ever stilled; the crumbling of a few inches of shale beneath our feet, and we are precipitated into the abyss of death; the slightest overbalance on the slippery deck, and we are immersed in a watery grave; the accidental divergence of the knife or firing of the rifle, and we receive our death-wound; the horse stumbles, and the rider lies dead at its feet; the lightning flashes, and the unsuspecting passer-by is stricken into a livid corpse; the careering locomotive leaves the metals, and many homes are darkened with desolation and sorrow; the volcano opens its treacherous side, and thousands are swallowed into the depths of its burning lava. How unfathomable is the mercy and how undeviating the faithfulness that have spared us to this hour! “One shall be taken and another left;” but how is it that others are taken and we are left? How is it that we have been to so many funerals, and no one has yet been to ours?

II. Revealed in its greatness by the daily renewal of the Divine mercies. “They are new every morning; great is thy faithfulness” (Lam_3:23). Our wants are constant; so is the Divine provision. The arrest in the outflow of Divine mercies for a single day would mean unspeakable suffering to millions. The Divine supply is ever ahead of our daily needs. Every Divine blessing has the freshness and the fragrance of the morning about it. “They are new every morning”—unfailing as the morning dawn, bright and joyous as the morning sunshine, brilliant and sparkling as the morning dew, sweet and invigorating as the morning air. Every new day, as it pours its cornucopia of gifts upon the world, is an infallible witness to the Divine faithfulness.

III. Is the assured foundation of the soul’s hope. “The Lord is my portion, therefore will I hope in Him” (Lam_3:24). The hope of the prophet began to dawn amidst the deepest gloom when he remembered that God answered prayer (Lam_3:21); but now it is strengthened and confirmed when he is assured of the constancy of the Divine mercy. Israel’s hope of help from Egypt, or from any of her professed allies, was shattered, that she might be taught to seek refuge alone in God. Amid the wreckage of all earthly hopes the soul finds a sure foundation for hope and confidence in the unchangeable mercy and faithfulness of God.

LESSONS.—

1. Affliction which reveals the fickleness of earthly things also reveals the unchanging faithfulness of God.

2. Daily mercies are constant reminders of the Divine faithfulness.

3. The Divine faithfulness is at once the hope and satisfaction of the soul.

GERM NOTES ON THE VERSES

Lam_3:22-23. The views of a saint in his afflictions. He contemplates—

1. The lightness of his affliction in comparison of his deserts.

2. The multitude of the mercies yet continued to him.

3. The unchangeableness of God under all His dispensations.

4. The beauty of religion as displayed in these views.

They compose the mind, elevate the soul, and honour God.—Simeon.

Lam_3:23. Dayspring mercies. I. These words seem to speak of the inexhaustible wealth of God’s forgiveness. But for the daily renewal of God’s mercy to His people they would have been utterly cut off. His faithfulness to the covenant was great beyond all human parallel. No new day would ever brighten and glow over the cowed, comfortless, half-relenting remnant of the holy seed, but for God’s readiness to forgive. They had sinned away their covenant birthright, but God’s compassion hovered near to restore it again. And is it not ever so with God’s people? In times of chastisement and in times of prosperity alike they need to be ever encircled by God’s forgiving grace. Close by one of the great cities of the East there is a large stretch of grass that is always green. Sometimes the showers are rare and scanty, and the thermometer mounts to an appalling height, and one wonders to see the grass green and lush as though it were growing in some English meadow. It is kept so by a heavy dew that never fails to fall in the night-time. And so with our life of consecration. There is no dawn without the dew of abounding love and compassion descending to keep it green. II. These words seem to suggest the resourcefulness of Divine Providence. The mercy that is ever fresh to pardon is ever fresh to guide and shape the circumstances in the midst of which the pardoned life is spent. The text is in direct conflict with the clock-work theory of the universe. Providence glories in freshness and originality—it abhors unintelligent routine. The tied-up helm and the sail square-set to the wind are no types of God’s providential methods of dealing with us. Life is full of bends and rapids and shallows and whirlpools, and an automatic providence will not meet the terrific emergencies of its swiftly passing moments. Sail and helm alike are in His hand, and answer to His touch through every flashing second. Astronomers at one time puzzled themselves over a problem in solar physics. How was the heat of the sun maintained? It seemed a natural inference that, as it was always giving off heat in stupendous volumes, ultimate exhaustion must one day come. Within recent times the suggestion has found wide acceptance that the sun is constantly drawing meteors, asteroids, and comets to itself, and that the heat is maintained by the impact of these bodies as they fall into the sun. Things come to us from time to time that seem out of all accord with the harmonies around us. Strange difficulties, stumbling-blocks, tribulations, start up in the path of our daily life. These things are drawn into the circle of God’s control and government for their solution, and it is in this way that the very glory of God’s providence is maintained. III. These words seem to suggest the unfailing truth and faithfulness of God in His relation to His people. God’s renewed mercies are linked with the morning because the return of the day is one of the most perfect and intelligible symbols of constancy to be found in the economy of Nature. The rains may come and go upon a system to which science has found no clue. Winter sometimes pushes itself far on into the spring. A late spring and an early autumn may squeeze out the summer. A flood may quite change the face of a country. Islands have been known to disappear in some of the convulsions of Nature. The mariner has looked for his landmark, and it is gone. Empires may rise and perish with no hope of a resurrection other than an ignoble disinterment at the hands of the archæologist. But no ill chance can befall the day-spring. And as infallibly as the welcome day-dawn steals at its own hour into our homes, so infallibly do the Divine compassions arise upon the lowly and the contrite. God reflects the benignity of His own face into the flush of dawn, and makes it the parable of a faithfulness upon which you can always count. IV. These words suggest the unfailing promptness of God’s ministrations. “His mercies are new every morning;” that is, just as soon as, or even before, we begin to need them. We receive our salvation, guidance, and defence, not of our own work, but of His free love. If it were of our own work, we must needs wait for the nightfall before we could receive any recompense. Wages are paid at sunset. But it is all His gift. So the mercy in which we rejoice comes to us with the dawn, before we have done a solitary stroke of work. The regulations of the court at Pekin are so framed as to give to the Chinese Empire an example of promptness and despatch. The emperor always receives his cabinet ministers and councillors at three or four o’clock in the morning—long before day-dawn. And so God awaits His servants with new pardons, new counsels, new honours in His kingdom, long before the day-dawn. An ingenious botanist, by watching the hours at which certain flowers opened, hit upon the pretty conceit of constructing what he called a flower-clock. God’s matchless mercies, like circles of thickset bloom that break into splendour with a rhythm that never halts, are measuring out the successive hours of our life. No winter comes to blast the flowers, and the clock is never behind time. V. These words suggest the perpetual freshness of the Divine Nature. God’s compassions are unceasingly new because they well, pure and fair, out of the stainless and infinite depths of His Fatherhood. They have the ever-renewed and living sweetness of His own spring-like nature in them. His daily mercies come to us clothed with the enkindled grace of His own matchless smile, and full of the light of an immortal May-time. He cannot give or do without putting the buoyancy of His own untiring and eternal youth into each boon and act.—T. G. Selby.

Lam_3:24. (Compared with Deu_32:9). Choice portions.

I. The Lord’s portion is His people.

1. The Church of God is the Lord’s own peculiar and special property. As a king may have ample possessions, to all of which he has undoubted right, but still has royal demesnes and crown-lands which are in a very special sense his own, so hath the Lord of all a peculiar interest in His saints. They are His by sovereign choice, by purchase and by conquest.

2. The saints are the objects of the Lord’s especial care. The Lord is the eternal watcher of the universe and never sleeps; yet in a very distinct sense He is the guardian of His Church. 3. The Church is the object of the Lord’s special joy. I do not read that God delighteth in the cloud-capped mountains or in the sparkling stars, but I do read that He delighteth in the habitable parts of the earth, and His delights are with the sons of men.

4. God’s people are His everlasting possession. He will never sell His people at any price, nor, if He could have better people instead, would He change them. They are His for ever.

II. The Lord is my portion.

1. True believers hare the Lord as their sole portion. St. Augustine was wont very often to pray, “Lord, Give me thyself.” A less portion than this would be unsatisfactory.

2. As God is our only portion, so He is our own portion. Do not be satisfied with generals; come to particulars. Men go to hell in bundles, but they go to heaven separately.

3. The Lord is to His people an inherited portion. We owe it to the fact of our birth—a child of God by being born in the image of His Song of Solomon 4. This heritage is ours by choice. We have chosen God to be our portion. Better to have Christ and a fiery faggot than to lose Him and wear a royal robe.

5. God is His people’s settled portion. The covenant of day and night may be broken, the waters may again cover the earth, sooner than the decrees of grace be frustrated. The Lord is my all-sufficient portion. God fills Himself. If He is all-sufficient in Himself, He must be all-sufficient for us.—C. H. Spurgeon.

ILLUSTRATIONS.—Divine faithfulness. Visiting a dying Christian woman, Dr. John Brown once said to her, “What would you say, Janet, if, after God has done so much for you, He should let you drop into hell?” She calmly replied, “E’en as He likes; but He’ll lose more than I will.”

—You may be faint and weary, but my God cannot. I may fluctuate and alter as to my frames and feelings, but my Redeemer is unchangeably the same. I might utterly fail and come to nothing if left to myself; but I cannot be so left to myself, for the Spirit of Truth hath said, “I will never leave thee, nor forsake thee.” He will renew my strength, either by changing my weakness into strength, or by enduing me with His own power. He is wise to foresee and provide for all my dangers. He is rich to relieve and succour me in all my wants. He is faithful to perfect and perform all His promises.—Ambrose Serle.

Divine Providence. It is the fault of the present day to think and to act as if man could do everything, and to forget God’s special providence. Hence that busybodiness which distinguishes the religious world, and prevents that depth of piety which is the result of sober, calm reflection, and which shows itself in doing calmly and unostentatiously, not what seems likely to be attended with the greatest results, but simply the duty our hand findeth to do.—Dean Hook.

—Those believers who watch providences will never lack providences to watch.—Flavell.

Divine supply in emergencies. St. Cuthbert of Lindisfarne was often in great poverty and pinched for food. “Never did man die of hunger who served God faithfully,” he would say when night found them supperless in the waste. “Look at the eagle overhead! God can feed us through him, if He will!”—and once, at least, he owed his meal to a large fish that the scared bird let fall.

Want anticipated. The wood-piercing bee will make a tunnel in a tree-trunk twelve or fifteen inches long and half an inch wide, which is divided into ten or twelve cells. An egg with a store of pollen and honey is deposited in each cell, so that as soon as the young bee is born it has its dinner awaiting it!—Ruskin.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

THE UNFAILING GOODNESS OF GOD

Lam_3:22-24

ALTHOUGH the elegist has prepared us for brighter scenes by the more hopeful tone of an intermediate triplet, the transition from the gloom and bitterness of the first part of the poem to the glowing rapture of the second is among the most startling effects in literature. It is scarcely possible to conceive of darker views of Providence, short of a Manichaean repudiation of the God of the physical universe as an evil being, than those which are boldly set forth in the opening verses of the elegy; we shudder at the awful words, and shrink from repeating them, so near to the verge of blasphemy do they seem to come. And now those appalling utterances are followed by the very choicest expression of confidence in the boundless goodness of God! The writer seems to leap in a moment out of the deepest, darkest pit of misery into the radiance of more than summer sunlight. How can we account for this extraordinary change of thought and temper?

It is not enough to ascribe the sharpness of the contrast either to the clumsiness of the author in giving utterance to his teeming fancies just as they occur to him, without any consideration for their bearings one upon another; or to his art in designedly preparing an awakening shock. We have still to answer the question, How could a man entertain two such conflicting currents of thought in closest juxtaposition?

In their very form and structure these touching elegies reflect the mental calibre of their author. A wooden soul could never have invented their movements. They reveal a most sensitive spirit, a spirit that resembles a finely strung instrument of music, quivering in response to impulses from all directions. People of a mercurial temperament live in a state of perpetual oscillation between the most contrary moods, and the violence of their despair is always ready to give place to the enthusiasm of a new hope. We call them inconsistent; but their inconsistency may spring from a quick-witted capacity to see two sides of a question in the time occupied by slower minds with the contemplation of one. As a matter of fact, however, the revulsion in the mind of the poet may not have been so sudden as it appears in his work. We can scarcely suppose that so elaborate a composition as this elegy was written from beginning to end at a single sitting. Indeed, here we seem to have the mark of a break. The author composes the first part in an exceptionally gloomy mood, and leaves the poem unfinished, perhaps for some time. When he returns to it on a subsequent occasion he is in a totally different frame of mind, and this is reflected in the next stage of his work. Still the point of importance is the possibility of the very diverse views here recorded.

Nor is this wholly a matter of temperament. Is it not more or less the case with all of us, that since absorption with one class of ideas entirely excludes their opposites, when the latter are allowed to enter the mind they will rush in with the force of a pent-up flood? Then we are astonished that we could ever have forgotten them. We build our theories in disregard of whole regions of thought. When these occur to us it is with the shock of a sudden discovery, and in the flash of the new light we begin at once to take very different views of our universe. Possibly we have been oblivious of our own character, until suddenly we are awakened to our true state, to be overwhelmed with shame at an unexpected revelation of sordid meanness, of despicable selfishness. Or perhaps the vision is of the heart of another person, whose quiet, unassuming goodness we have not appreciated, because it has been so unvarying and dependable that we have taken it as a matter of course, like the daily sunrise, never perceiving that this very constancy is the highest merit. We have been more grateful for the occasional lapses into kindness with which habitually churlish people have surprised us. Then there has come the revelation, in which we have been made to see that a saint has been walking by our side all the day. Many of us are very slow in reaching a similar discovery concerning God. But when we begin to take a right view of His relations to us we are amazed to think that we had not perceived them before, so rich and full and abounding are the proofs of His exceeding goodness.

Still it may seem to us a strange thing that this most perfect expression of a joyous assurance of the mercy and compassion of God should be found in the Book of Lamentations of all places. It may well give heart to those who have not sounded the depths of sorrow, as the author of these sad poems had done, to learn that even he had been able to recognise the merciful kindness of God in the largest possible measure. A little reflection, however, should teach us that it is not so unnatural a thing for this gem of grateful appreciation to appear where it is. We do not find, as a rule, that the most prosperous people are the foremost to recognise the love of God. The reverse is very frequently the case. If prosperity is not always accompanied by callous ingratitude-and of course it would be grossly unjust to assert anything so harsh-at all events it is certain that adversity is far from blinding our eyes to the brighter side of the revelation of God. Sometimes it is the very means by which they are opened. In trouble the blessings of the past are best valued, and in trouble the need of Gods compassion is most acutely felt. But this is not all. The softening influence of sorrow seems to have a more direct effect upon our sense of Divine goodness. Perhaps, too, it is some compensation for melancholy, that persons who are afflicted with it are most responsive to sympathy. The morbid, despondent poet Cowper has written most exquisitely about the love of God. Watts is enthusiastic in his praise of the Divine grace; but a deeper note is sounded in the Olney hymns, as, for example, in that beginning with the line-

"Hark, my soul, it is the Lord."

While reading this hymn today we cannot fail to feel the peculiar thrill of personal emotion that still quivers through its living words, revealing the very soul of their author. This is more than joyous praise; it is the expression of a personal experience of the compassion of God in times of deepest need. The same sensitive poet has given us a description of the very condition that is illustrated by the passage in the Hebrew elegist we are now considering, in lines which, familiar as they are, acquire a fresh meaning when read in this association-the lines-

"Sometimes a light surprises

The Christian while he sings:

It is the Lord who rises

With healing in His wings".

"When comforts are declining,

He grants the soul, again,

A season of clear shining,

To cheer it after rain."

We may thank the Calvinistic poet for here touching on another side of the subject. He reminds us that it is God who brings about the unexpected joy of renewed trust in His unfailing mercy. The sorrowful soul is, consciously or unconscionsly, visited by the Holy Spirit, and the effect of contact with the Divine is that scales fall from the eyes of the surprised sufferer. If it is right to say that one portion of Scripture is more inspired than another we must feel that there is more Divine light in the second part of this elegy than in the first. It is this surprising light from Heaven that ultimately accounts for the sudden revolution in the feelings of the poet.

In his new consciousness of the love of God the elegist is first struck by its amazing persistence. Probably we should follow the Targum and the Syriac version in rendering the twenty-second verse thus-

"The Lords mercies, verily they cease not," etc.

instead of the usual English rendering-

"It is of the Lords mercies that we are not consumed," etc.

There are two reasons for this emendation. First, the momentary transition to the plural "we" is harsh and improbable. It is true the author makes a somewhat similar change a little later; {Lam_3:40-48} but there it is in an extended passage, and one in which he evidently wishes to represent his people with ideas that are manifestly appropriate to the community at large. Here, on the other hand, the sentence breaks into the midst of personal reflections. Second- and this is the principal consideration-the balance of the phrases, which is so carefully observed throughout this elegy, is upset by the common rendering, but restored by the emendation. The topic of the triplet in which the disputed passage occurs is the amazing persistence of Gods goodness to His suffering children. The proposed alteration is in harmony with this.

The thought here presented to us rests on the truth of the eternity and essential changelessness of God. We cannot think of Him as either fickle or failing; to do so would be to cease to think of Him as God. If He is merciful at all He cannot be merciful only spasmodically, erratically, or temporarily. For all that, we need not regard these heart-stirring utterances as the expressions of a self-evident truism. The wonder and glory of the idea they dilate upon are not the less for the fact that we should entertain no doubt of its truth. The certainty that the character of God is good and great does not detract from His goodness or His greatness. When we are assured that His nature is not fallible our contemplation of it does not cease to be an act of adoration. On the contrary, we can worship the immutable perfection of God with fuller praises than we should give to fitful gleams of less abiding qualities.

As a matter of fact, however, our religious experience is never the simple conclusion of bare logic. Our feelings, and not these only, but also our faith need repeated assurances of the continuance of Gods goodness, because it seems as though there were so much to absorb and quench it. Therefore the perception of the fact of its continuance takes the form of a glad wonder that Gods mercies do not cease. Thus it is amazing to us that these mercies are not consumed by the multitude of the sufferers who are dependent upon them-the extent of Gods family not in any way cramping His means to give the richest inheritance to each of His children; nor by the depth of individual need-no single soul having wants so extreme or so peculiar that His aid cannot avail entirely for them; nor by the shocking ill-desert of the most unworthy of mankind-even sin, while it necessarily excludes the guilty from any present enjoyment of the love of God, not really quenching that love or precluding a future participation in it on condition of repentance; nor by the wearing of time, beneath which even granite rocks crumble to powder.

The elegist declares that the reason why Gods mercies are not consumed is that His compassions do not fail. Thus he goes behind the kind actions of God to their originating motives. To a man in the condition of the writer of this poem of personal confidences the Divine sympathy is the one fact in the universe of supreme importance. So will it be to every sufferer who can assure himself of the truth of it. But is this only a consolation for the sorrowing? The pathos, the very tragedy of human life on earth, should make the sympathy of God the most precious fact of existence to all mankind. Portia rightly reminds Shylock that "we all do look for mercy"; but if so, the spring of mercy, the Divine compassion, must be the one source of true hope forevery soul of man. Whether we are to attribute it to sin alone, or whether there may be other dark, mysterious ingredients in human sorrow, there can be no doubt that the deepest need is that God should have pity on His children. The worship of heaven among the angels may be one pure song of joy; but here, even though we are privileged to share the gladness of the celestial praises, a plaintive note will mingle with our anthem of adoration, because a pleading cry must ever go up from burdened spirits; and when relief is acknowledged our thanksgiving must single out the compassion of God for deepest gratitude. It is much, then, to know that God not only helps the needy-that is to say, all mankind-but that He feels with His suffering children. The author of the Epistle to the Hebrews has taught us to see this reassuring truth most clearly in the revelation of God in His Son, repeatedly dwelling on the sufferings of Christ as the means by which He was brought into sympathetic, helpful relations to the sufferings of mankind. {Heb_2:18; Heb_4:15}

Further, the elegist declares that the special form taken by these unceasing mercies of God is daily renewal. The love of God is constant-one changeless Divine attribute; but the manifestations of that love are necessarily successive and various according to the successive and various needs of His children. We have not only to praise God for His eternal, immutable goodness, vast and wonderful as that is; to our perceptions, at all events, His immediate, present actions are even more significant because they shew His personal interest in individual men and women, and His living activity at the very crisis of need. There is a certain aloofness, a certain chillness, in the thought of ancient kindness, even though the effects of it may reach to our own day in full and abundant streams. But the living God is an active God, who works in the present as effectually as He worked in the past. There is another side to this truth. It is not sufficient to have received the grace of God once for all If "He giveth more grace," it is because we need more grace. This is a stream that must be ever flowing into the soul, not the storage of a tank filled once for all and left to serve for a lifetime. Therefore the channel must be kept constantly clear, or the grace will fail to reach us, although in itself it never runs dry.

There is something cheering in the poets idea of the morning as the time when these mercies of God are renewed. It has been suggested that he is thinking of renewals of brightness after dark seasons of sorrow, such as are suggested by the words of the psalmist-

"Weeping may come in to lodge at even But joy cometh in the morning." {Psa_30:5. R. V Marg.}

This idea, however, would weaken the force of the passage, which goes to shew that Gods mercies do not fail, are not interrupted. The emphasis is on the thought that no day is without Gods new, mercies, not even the day of darkest trouble; and further, there is the suggestion that God is never dilatory in coming to our aid. He does not keep us waiting and wearying while He tarries. He is prompt and early with His grace. The idea may be compared with that of the promise to those who seek God early, literally, in the morning. {Pro_8:17} Or we may think of the night as the time of repose, when we are oblivious of Gods goodness, although even through the hours of darkness He who neither slumbers nor sleeps is constantly watching over His unconscious children. Then in the morning there dawns on us a fresh perception of His goodness. If we are to realise the blessing sought in Sir Thomas Brownes prayer, and

"Awake into some holy thought, "

no more holy thought can be desired than a grateful recognition of the new mercies on which our eyes open with the new day. A morning so graciously welcomed is the herald of a day of strength and happy confidence.

To the notion of the morning renewal of the mercies of God the poet appends a recognition of His great faithfulness. This is an additional thought. Faithfulness is more than compassion. There is a strength and a stability about the idea that goes further to insure confidence. It is more than the fact that God is true to His word, that He will certainly perform what He has definitely promised. Fidelity is not confined to compacts-it is not limited to the question of what is "in the bond"; it concerns persons rather than phrases. To be faithful to a friend is more than to keep ones word to him. We may have given him no pledge; and yet we must confess to an obligation to be true-to be true to the man himself. Now while we are called upon to be loyal to God, there is a sense in which we may venture without irreverence to say that He may be expected to be faithful to us. He is our Creator, and He has placed us in this world by His own will; His relations with us cannot cease at this point. So Moses pleaded that God, having led His people into the wilderness, could not desert them there; and Jeremiah even ventured on the daring prayer-

"Do not disgrace the throne of Thy glory." {Jer_14:21}

It is because we are sure the just and true God could never do anything so base that His faithfulness becomes the ground of perfect confidence. It may be said, on the other hand, that we cannot claim any good thing from God on the score of merit, because we only deserve wrath and punishment. But this is not a question of merit. Fidelity to a friend is not exhausted when we have treated him according to his deserts. It extends to a treatment of him in accordance with the direct claims of friendship, claims which are to be measured by need rather than by merit.

The conclusion drawn from these considerations is given in an echo from the Psalms-

"The Lord is my portion.". {Psa_73:26}

The words are old and well-worn; but they obtain a new meaning when adopted as the expression of a new experience. The lips have often chanted them in the worship of the sanctuary. Now they are the voice of the soul, of the very life. There is no plagiarism in such a quotation as this, although in making it the poet does not turn aside to acknowledge his obligation to the earlier author who coined the immortal phrase. The seizure of the old words by the soul of the new writer makes them his own in the deepest sense, because under these circumstances it is not their literary form, but their spiritual significance, that gives them their value. This is true of the most frequently quoted words of Scripture. They are new words to every soul that adopts them as the expression of a new experience.

It is to be observed that the experience now reached is something over and above the conscious reception of daily mercies. The Giver is greater than His gifts. God is first known by means of His actions, and then being thus known He is recognised as Himself the portion of His people, so that to possess Him is their one satisfying joy in the present and their one inspiring hope for the future.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

3:22-33 God’s love and faithfulness never cease. Just as God had been faithful in bringing judgment on Jerusalem for their sins, he would be faithful in bringing restoration to those who returned to him.

3:22 The faithful love of the Lord is the basis for the poet’s recovery from deep depression. As with Jeremiah in the cistern (Jer 38:6-13) and Jonah in the stomach of the great fish (Jon 2:2-10), the Lord provided salvation from death.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Considering the wickedness of man, it is [a] marvel that any remaineth alive: but only that God for his own mercy’s sake and for his promise, will ever have his Church to remain, though they be never so few in number, Isa. 1:9.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(Mal 3:6).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. It is of the Lord's mercies that we are not consumed] Being thus humbled, and seeing himself and his sinfulness in a proper point of view, he finds that God, instead of dealing with him in judgment, has dealt with him in mercy; and that though the affliction was excessive, yet it was less than his iniquity deserved. If, indeed, any sinner be kept out of hell, it is because God's compassion faileth not.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The first clause may be explained in two ways: The view commonly taken is, that it ought to be ascribed to God’s mercy that the faithful have not been often consumed. Hence a very useful doctrine is elicited — that God succors his own people, lest they should wholly perish. But if we attend to the context, we shall see that another sense is more suitable, even that the mercies of God were not consumed, and that his compassion’s had not failed The particle כי, ki, is inserted, but ought to be taken as an affirmative only, surely the mercies of God are not consumed; and then, — surely his compassion’s have not failed. And he afterwards adds, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

22, 23. There are metrical irregularities in these vv. as they stand. We should probably (with Löhr) read the first, “The Lord’s compassion ceaseth not”; “His love is not spent,” and the second, which is now too short in its first part, we may safely extend by supplying from the former clause “New is thy compassion every morning.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

It is of the Lord's mercies that we are not consumed,.... It was true of the prophet, that he died not in prison, or in the dungeon; and of the people of the Jews, who though many of them perished by the sword, famine, and pestilence, yet God did not make a full end of them, according to his gracious promise, Jer 30:11; but left them a seed, a remnant, from whence the Messiah, the mercy promised, should come, and to which it was owing they were not utterly cut off for their sins: nor are any of the Lord's special people ever consumed; their estates may be consumed, and so may their bodies by wasting diseases, and at last by death; but not their souls, not only as to their being, but as to their well being, here and hereafter; though their peace, joy, and comfort, may be gone for a while, through temptation, desertion, and the prevalence of corruption; and they may be in declining circumstances, as to the exercise of grace, yet the principle itself can never be lost; faith, hope, and love, will abide; nor can they eternally perish, or be punished with an everlasting destruction: all which is to be ascribed not to their own strength to preserve themselves, nor to any want of desert in them to be destroyed, or of power in God to consume them; but to his "mercies" and "goodnesses", the multitude of them; for there is an abundance of mercy, grace, and goodness in God, and various are the instances of it; as in the choice of his people to grace and glory; in the covenant of grace, and the blessings of it they are interested in; in redemption by Christ; in regeneration by his Spirit; in the forgiveness of their sins; and in their complete salvation; which are all so many reasons why they are not, and shall not be, consumed. The words may be rendered, "the mercies" or "goodnesses of the Lord, for they are not consumed", or, "that the mercies of the Lord", &c. (w) Jarchi observes, that "tamnu" is as "tammu"; the "nun" being inserted, according to Aben Ezra, instead of doubling the letter "mem"; and the former makes the sense to be this, in connection with the Lam 3:21; "this I recall to mind the mercies of the Lord, that they are not consumed"; to which agrees the Targum,

"the goodnesses, of the Lord, for they cease not;''

and so the Septuagint, "the mercies of the Lord, for they have not left me"; and to the same sense the Syriac version is, "the mercies of the Lord, for they have no end", and Aben Ezra's note on the text is almost in the same words,

"for there is no end to the mercies of God;''

because his compassions fail not; or, "his tender mercies" (x); of which he is full, and which are bestowed in a free and sovereign way, and are the spring of all good things, and a never failing one they are; and this is another reason why the Lord's people are not consumed, and never shall, because of the mercies of the Lord, since these shall never fail; for though they are, yet should they fail, they might be consumed; but these are from everlasting to everlasting, and are kept with Christ their covenant head; see Psa 103:17.

(w) "quod misericordiae Jehovae deficiunt", vel "defecerunt", so some in Vatablus; "studia Jehovae quod non defecerunt", Cocceius. (x) "miserationes ejus", Junius & Tremellius, Piscator.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

CHAPTER III.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Mercy is nothing else but love flowing freely from any to persons in misery, and differs from compassion only in the freeness of the emanation. It is not because God had not power enough utterly to have consumed us, nor because we had not guilt enough to have provoked his justice to have put an end to our lives, as well as to the lives of many thousands of our countrymen, but it is merely from the Lord’s free love and pity to us in our miseries. If God had not a blessing in store for us, how is it that we are captives, and not slain as many others were during the siege?

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. We are not consumed — “We,” here, takes the place of I without any marked transition, suggesting, as above intimated, that the prophet in what goes before identifies himself with the people.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 22-36. RESIGNATION AND HOPEFULNESS.

It is of the Lord"s mercies, etc.; literally, The Lord"s mercies that we are not consumed. But the "we" is difficult, especially considering that in ver. 23 (which is clearly parallel) the subject of the sentence is, not "we," but "the Lord"s mercies." Hence it is probable that the reading of the Targum and the Peshite (adopted by Thenius, Ewald, and Bickell) is correct, "The Lord"s mercies, verily they cease not" (tammu for tamnu).

Vers. 22, 23. The unceasing mercies of God.

It would seem, according to the best authorities, that we ought to read the first of these two verses thus: "The Lord"s mercies, verily they cease not, surely his compassions fail not." Thus we are assured of the enduring character of God"s mercies. How striking is this assurance, coming where it does after monstrous dirges of despair! In the Lamentations we meet with one of the richest confessions of faith in the goodness of God. The black clouds are not universal; even here there is a break, and the brightest sunlight streams through, all the more cheering for the darkness that precedes it. This is a remarkable testimony to the breadth and force of Divine grace. No scene is so terrible as absolutely to exclude all vision of it. Its penetrating rays find their way through chinks and crannies of the deepest dungeon. Were our eyes but open to see it, every one of us would have to confess to indications of its presence. Surely it is a great consolation for the desponding that even the exceptional sufferer of the Lamentations sees the unceasing mercies of God!

I GOD"S MERCIES NEVER CEASE.

1. We have no claim upon their continuance. Mercies are to the undeserving. It is much that such as we receive any. We could have no fight to complain if they all ceased. The least of them is beyond our merit.

2. We have dose much to provoke the cessation of them.

a. By ungratefully accepting them;

b. by complainingly ignoring them;

c. by sinfully abusing them.

3. They sometimes appear to cease. They are not always equally risible. But as the moon which seems to wax and wane never changes in itself, the grace which appears to us to fluctuate, and even at times to be extinguished, is never lessened, much less is it destroyed.

4. They change their form. The morning light varies from the evening light. Yet both come from the same sun. God"s mercy is sometimes cheery, at other times it seems to frown upon us. But the wrath is mercy in disguise; and not only so, but under the circumstances that make it necessary it is more merciful than gentleness would be. There may be more mercy in the surgeon"s knife than in the bed of down.

II GOD"S MERCIES ARE CONSTANTLY RENEWED. The same mercies will not last forever. They are gifts and acts for a definite time. What suits one age does not agree with another. God adapts his grace to the immediate needs of the hour. His mercies are not statuesque and immobile. They ate living and suitable to need. They are never anachronous. They are never stale. God gives to each of us new mercies. He is living and acting in our midst every day and at each immediate moment. We read of God"s mercies in writings of David and St. John. But we have not to exhume the antique mercies that were bestowed on these men of the olden times. Our own mercies are fresh today. As God keeps the old world green by renewing it every spring, so he refreshes and invigorates his people by spring-times of grace. Moreover, it is well to see how he does this daily, and to wake in the morning with a joyous thankfulness in prospect of the entirely new mercies of the new day.

III THE CEASELESSNESS OF GOD"S MERCY IS A PROOF OF HIS FAITHFULNESS.

1. It is the fulfilment o/his promise that he will never leave nor forsake his people.

2. It is also a sign that he is still acting according to his ancient word. For the mercy, being not only continued, but also renewed, shows us that God is fulfilling his promise in the immediate present. The friend who builds us a house may be considered to be faithful to his promise to shelter us as long as the house stands. But he who promises daily bread gives an additional proof of faithfulness by visiting us every day. The manna showed that God was daily present to fulfil his purposes of grace. Daily mercies am recurrent reminders of the faithfulness of God.

Sparing compassion.

At this point the meditations of the prophet take a turn. He looks away from his own and his fellow countrymen"s afflictions and directs his gaze heavenwards. The scene of his vision changes. No longer the calamities of Jerusalem, but the character and the purposes of the Most High, absorb his attention. There is a rainbow which spans even the stormiest sky. Earth may be dark, but there is brightness above. Man may be cruel or miserable, but God has not forgotten to be gracious.

I THE LORD"S GRACIOUS ATTRIBUTES. These are described as

(1) his mercies and

(2) his compassions.

It is the glory of revelation that it makes known a personal God, invested with the noblest moral attributes. The heathen saw in the calmities of cities and nations, either the caprice of angry deities or the working of inexorable fate. The Hebrews saw the presence, interest, and superintending providence of a God of righteousness, holiness, and grace,

II THE UNFAILING EXERCISE OF THESE ATTRIBUTES FOR THE RELIEF AND SALVATION OF MEN. If "we are not consumed," it is not through any excellence or merit of ours, but because of the forbearance and pity of him who does not willingly afflict the children of me. We tempt the Lord by our ingratitude and rebellion to lay aside his compassion, but he is greater and better than our highest and purest thoughts of him: "His compassions fail not.

III THE ADVANTAGES MEN ENJOY THROUGH THE EXERCISE OF THESE ATTRIBUTES. There is

(1) a negative advantage we are not consumed; and

(2) a positive advantage we are saved and blessed.

The language of the prophet receives its highest illustration in the dispensation of the gospel. It is in Christ Jesus that the attributes here celebrated appear in their greatest glory, and secure the largest and most lasting results of good for men. Hence the privilege of listening to the glad tidings. And hence the obligation under which all Christians are laid to extol the mercies and compassions of God, revealed in his Son, and practically securing for all who believe the blessings of forgiveness, acceptance, and eternal life. T.

Vers. 22, 23. The unfailing compassions of Jehovah.

Here indeed is a full retractation of the reckless falsehood recorded in ver. 18. He who had hinted that God was a Destroyer, that he delighted, as it were, in reducing his children to despair, is now found glorying in the same God as the great Preserver, the one effectual Guardian of man"s existence and peace.

I NOTE THE DESTROYING POWERS THAT BESET HUMAN LIFE. God"s mercies are the only guarantee against our being consumed. How great, then, must be the perils of life! Jeremiah had nothing to do but look back on his own experience, and then he would be filled with wonder to think he had got so far. Think of the vivid way in which Paul summed up the perils of his life. It is indeed true that we do well not to think too much of such perils. All the comfort would be taken out of life if we thought of them too much. But there they are, and times do come when it is useful to pass them before the mind. And especially we should note those perils which are perils because they have temptation in them. One of the greatest perils of life is to make an inadequate estimate of perils. The greatest of all perils is to be false to truth and goodness for the sake of life or even of temporal prosperity. Our passions, our fears, and our pride are all ready to league with the great enemy of God and of mankind.

II NOTE THE ONLY ADEQUATE DEFENCE AGAINST THESE DESTROYING POWERS.

1. That defence is to be found in Jehovah. With him alone is the might and the power requisite to make due provision. Man is ignorant and prejudiced, continually going into the way of death, under a firm conviction that it is the way of life. If Jeremiah had been left to himself, to his own prudence and his own notions of safety, the chances are he would have been a dead-man in no long time after he had begun prophesying. The true wisdom is to put ourselves into the hands of God. Then the way of duty becomes the way of safety. We are no longer misled by appearances. We suffer from the lesser danger and escape the greater. We discover how true it is that a man may lose his life, and yet in the very losing find it.

2. The compassion and faithfulness of Jehovah are specially insisted on. We ask constantly why men do things, and what motives are at the bottom of their doings. And we must ask the same things with respect to God. From the thing done we may rise to understand the heart of the doer. And then, knowing what his character is, we may confidently calculate what sort of things he will do in the future. God"s mercies are new every morning light after darkness, strength after sleep, conscious life with all its large endowments after hours of unconsciousness. And great is his faithfulness. The irregularities and forgettings of human procedure are not to be found in the dealings of God. And this is just the responsibility that comes to us from all the attainments of science, that the deeper we search into the constitution of the universe, the more we should be impressed with the greatness of God"s faithfulness. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The steadfast love of Yahweh never ceases

The abstract noun "steadfast love" can be expressed with the phrase "love faithfully." AT: "Yahweh never stops loving his people faithfully" (See: Abstract Nouns)

his compassions never end

The abstract noun "compassions" can be translated with the verb "care." AT: "he never stops caring for those who suffer" (See: Abstract Nouns)

they are new every morning

The word "they" refers to God's steadfast love and compassions. Their being new represents God continuing to act according to them. AT: "every morning he treats us again with steadfast love and compassion" (See: Metaphor)

your faithfulness

The word "your" refers to Yahweh.

Yahweh is my inheritance

When God gave each tribe of Israel their land, he called it an inheritance. The author speaks of Yahweh being all he needs as if Yahweh were the inheritance that he had received. AT: "Because Yahweh is with me, I have everything I need" (See: Metaphor)

translationWords

covenant faithfulness

compassion

faithful

inherit

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Verily, the kindnesses of the Lord never cease and the entire section until (v. 39): “Why should [a living man] complain? etc.”

Indeed, His mercies never fail Heb. כִּי לא תָמְנוּ, like כִּי לֹא תָמוּ. And some explain: כִּי לֹא תָמְנוּ, [for we have not ended] like (Num. 17:27): “Are we then altogether given (תָמְנוּ) to die?” It is [because of] the kindnesses of the Lord that we have not ended, that we have not perished because of our iniquities.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.