Darby's Bible Synopsis
I am the man that hath seen affliction by the rod of his wrath.
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 Lamentations 2:11) 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((Lamentations 3:1-19) 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, [See Note #1] Christ Himself entered.
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 (Lamentations 3:22). 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. [See Note #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.
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. [See Note #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.
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.
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 Lamentations 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.
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.
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 Lamentations 3:22-26). He is brought quite low and subdued in spirit, but Jehovah is before his soul and known, though he must wait for Him (Lamentations 3:27-30), 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 (Lamentations 3:39-42). Yet he looks fully at all the sorrow (Lamentations 3:42-49). But now Jehovah is in his heart, and the "till" (Lamentations 3:50), 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.
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.
He hath led me, and brought me into darkness, but not into light.
Surely against me is he turned; he turneth his hand against me all the day.
My flesh and my skin hath he made old; he hath broken my bones.
He hath builded against me, and compassed me with gall and travail.
He hath set me in dark places, as they that be dead of old.
He hath hedged me about, that I cannot get out: he hath made my chain heavy.
Also when I cry and shout, he shutteth out my prayer.
He hath inclosed my ways with hewn stone, he hath made my paths crooked.
He was unto me as a bear lying in wait, and as a lion in secret places.
He hath turned aside my ways, and pulled me in pieces: he hath made me desolate.
He hath bent his bow, and set me as a mark for the arrow.
He hath caused the arrows of his quiver to enter into my reins.
I was a derision to all my people; and their song all the day.
He hath filled me with bitterness, he hath made me drunken with wormwood.
He hath also broken my teeth with gravel stones, he hath covered me with ashes.
And thou hast removed my soul far off from peace: I forgat prosperity.
And I said, My strength and my hope is perished from the LORD:
Remembering mine affliction and my misery, the wormwood and the gall.
My soul hath them still in remembrance, and is humbled in me.
This I recall to my mind, therefore have I hope.
It is of the LORD'S mercies that we are not consumed, because his compassions fail not.
They are new every morning: great is thy faithfulness.
The LORD is my portion, saith my soul; therefore will I hope in him.
The LORD is good unto them that wait for him, to the soul that seeketh him.
It is good that a man should both hope and quietly wait for the salvation of the LORD.
It is good for a man that he bear the yoke in his youth.
He sitteth alone and keepeth silence, because he hath borne it upon him.
He putteth his mouth in the dust; if so be there may be hope.
He giveth his cheek to him that smiteth him: he is filled full with reproach.
For the Lord will not cast off for ever:
But though he cause grief, yet will he have compassion according to the multitude of his mercies.
For he doth not afflict willingly nor grieve the children of men.
To crush under his feet all the prisoners of the earth,
To turn aside the right of a man before the face of the most High,
To subvert a man in his cause, the Lord approveth not.
Who is he that saith, and it cometh to pass, when the Lord commandeth it not?
Out of the mouth of the most High proceedeth not evil and good?
Wherefore doth a living man complain, a man for the punishment of his sins?
Let us search and try our ways, and turn again to the LORD.
Let us lift up our heart with our hands unto God in the heavens.
We have transgressed and have rebelled: thou hast not pardoned.
Thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied.
Thou hast covered thyself with a cloud, that our prayer should not pass through.
Thou hast made us as the offscouring and refuse in the midst of the people.
All our enemies have opened their mouths against us.
Fear and a snare is come upon us, desolation and destruction.
Mine eye runneth down with rivers of water for the destruction of the daughter of my people.
Mine eye trickleth down, and ceaseth not, without any intermission,
Till the LORD look down, and behold from heaven.
Mine eye affecteth mine heart because of all the daughters of my city.
Mine enemies chased me sore, like a bird, without cause.
They have cut off my life in the dungeon, and cast a stone upon me.
Waters flowed over mine head; then I said, I am cut off.
I called upon thy name, O LORD, out of the low dungeon.
Thou hast heard my voice: hide not thine ear at my breathing, at my cry.
Thou drewest near in the day that I called upon thee: thou saidst, Fear not.
O Lord, thou hast pleaded the causes of my soul; thou hast redeemed my life.
O LORD, thou hast seen my wrong: judge thou my cause.
Thou hast seen all their vengeance and all their imaginations against me.
Thou hast heard their reproach, O LORD, and all their imaginations against me;
The lips of those that rose up against me, and their device against me all the day.
Behold their sitting down, and their rising up; I am their musick.
Render unto them a recompence, O LORD, according to the work of their hands.