Lamentations 3:62

3:55-66 Faith comes off conqueror, for in these verses the prophet concludes with some comfort. Prayer is the breath of the new man, drawing in the air of mercy in petitions, and returning it in praises; it proves and maintains the spiritual life. He silenced their fears, and quieted their spirits. Thou saidst, Fear not. This was the language of God's grace, by the witness of his Spirit with their spirits. And what are all our sorrows, compared with those of the Redeemer? He will deliver his people from every trouble, and revive his church from every persecution. He will save believers with everlasting salvation, while his enemies perish with everlasting destruction.

The lips of those that rose up against me,.... This is to be connected with the preceding words; and expresses the same thing in different language. The sense is, that the Lord heard the words which dropped from the lips of his enemies; their sarcasms, flouts, and jeers; their bitter reflections, severe invectives, and scornful language: and their device against me all the day; or, "their meditation of ill against me"; or, "their speech", or discourse (x); which all turned upon the same topic. Schultens (y) derives the word from the Arabic word which signifies to mock and scoff, or pursue anyone with ironical and satirical expressions; and so may intend here contumelious and reproachful language. (x) "meditationem istorum", Pagninus, Montanus, Junius & Tremellius, Piscator; "loquelam eorum", Michaelis. (y) Animadv. Philol. p. 436. "maledixit verborum contumelia insectatus fuit, peculiariter carmine seu satyra, et subsannavit, vituperavit", Golius, col. 2515.

"Thou hast heard my voice" expresses the full assurance of faith from which the request comes: "Cover not Thine ear from my sighing." רוחה, "breathing out again;" in Ezekiel 8:11 , mitigation of oppression, yet not here respiratio, relaxatio (C. B. Michaelis, Rosenmller, etc.), - since the asyndetic לשׁועתי does not accord with such an interpretation, - but a relieving of oneself by means of deeply-drawn sighs, as in Job 32:20 ; hence "sighing," as Luther has already rendered it, following the Vulgate: ne avertas aurem tuum a singultu meo (Thenius, Gerlach, etc.). - In Lamentations 3:57 and Lamentations 3:58 , the writer still more fully expresses his confidence that the Lord will accept him. "Thou art near on the day when I call on Thee" is a sentence found in Psalm 145:18 , and uttered as the experience of all believers. "Thou sayest, Fear not," i.e., Thou assurest me of Thine assistance; cf. Jeremiah 1:8 , Jeremiah 1:17 , etc. "Thou dost conduct the causes (Ger. Streitsachen) of my soul" (ריבי נפשׁי), i.e., not merely "my lawsuits," but causas quae vitam et salutem meam concernunt (C. B. Michaelis). This is shown by the parallel member, "Thou redeemest my life," sc. from the destruction which threatens it; cf. Lamentations 3:53 ., Psalm 103:4 . With this is connected the request in Lamentations 3:59 , "Thou dost certainly see my oppression" (עוּתה from עוּת, to bend, oppress), the oppression which I suffer; "judge my cause," i.e., help me in my cause, cf. Jeremiah 5:28 .

The suppliant bases this request, Lamentations 3:60-62 , on the recollection that God, as the Omniscient One, knows the plans and intentions of his opponents. "Thou seest all their plans for revenge." נקמה is not here the outcome of revenge, but the thought of revenge cherished in the heart; it does not, however, mean desire of revenge, or revengeful disposition, but simply the thinking and meditating on revenge, which certainly has the spirit of revenge for its basis, but is not identical with this. Their thoughts are the plans of vengeance. ,ליdat. incomm., "to my hurt;" the reading עלי of some codices is simply a correction after Lamentations 3:61 . This revenge they express in reproaches and invectives. שׂפתי, "lips," for utterances of the lips; and קמי as in Psalm 18:40 , Psalm 18:49 equals קמים עלי, Psalm 4:3 , etc. שׂפתי קמי corresponds to חרפּתם, and חגיונם to מחשׁבתם, Lamentations 3:61 ; and the whole of Lamentations 3:62 still depends on "Thou hearest," without any need for supplying היוּ, as Rosenmller does. Thenius and Ngelsbach would combine Lamentations 3:62 with 63, and make the former dependent on הבּיטה; but this is unsuitable, nor do they consider that utterances or words are not seen (הבּיט), but heard (שׁמע).