How could Jeremiah say, "Great is your faithfulness" in Lamentations 3:23?

But, though fallen, he was not completely cast down. True he said, " My strength and my hope is perished from the Lord" (v.18). Yet, as he remembered the wormwood and the gall, his soul was humbled within him, and he could say, "This I recall to my mind; therefore have I hope" (v.19-21).

Accordingly, an entirely different note is struck in v.22, and an exalted strain of joyous confidence is sustained down to v.36. In place of complaining that his woes were greater than he had deserved, he justifies God, and gratefully acknowledges that justice has been tempered with grace. "It is of the Lord's mercies," he owns, "that we are not consumed, because His compassions fail not. They are new every morning: great is Thy faithfulness" (v.22-23). How precious the faith that, at such a time, could so speak! And what tried saint can truthfully say otherwise? Only when the soul is out of the presence of God does it seem as if His chastisements were too severe, and in part undeserved. No self-judged believer ever yet failed to own that he was far from receiving the full reward of his deeds. Rather, it seems as though God's grace leads Him to overlook even serious failure, and to correct but in part. "His compassions fail not." The rod is never directed by a cold, indifferent heart. He feels as no other can for the people of His choice, the children He loves. Every morning witnesses fresh evidences of His loving-kindness.

Little could Jeremiah have divined what use God [would] make of his trials. He had suffered much. He had experienced cruel treatment at the hand of his own people, because he was God's servant. Now one of God's designs in it all comes out, as the prophet, inspired by the Holy Ghost, recites what his condition had been, so similar to what his nation's was. He had seen affliction by the rod of God's wrath. They, including the prophet, could say, God had covered them with anger. He had known what it was to cry, and shout, and have his prayer shut out from God. The nation could say, "Thou hast covered thyself with a cloud, that our prayer should not pass through." He had been a derision to his people. They could say, "All our enemies have opened their mouth against us." (Lam. 3:1, 8, 14, 43-45.) One difference however between him and his people was this: he had been brought out of his affliction, they were in theirs. He suffered with them as one of them, but the personal sufferings he speaks of, as God's faithful servant in Israel, were over. One then had been in affliction similar to theirs and had been delivered. This gives hope, and this is the way they are supported in this book. What happened to Jerusalem and the nation was the just consequence of their sins. What would happen to their enemies would be richly deserved. But this could give no hope of an end to her troubles. Jeremiah's history is therefore brought in, that God's goodness to the prophet, in delivering him out of all the trials the ungodly in Jerusalem had inflicted on him, should afford comfort to her heart with reference to the future. For just as her present condition was an earnest of what her enemies must look for, Jeremiah's deliverance was an earnest of what she could expect.

But what was the path he had travelled, and what had been his experience by the way? This was of great importance and interest to her. Hence the prophet speaks of it. To the Lord he had cried, "Remember my affliction, my misery, the wormwood and the gall;" and hope arose from the confidence that God would surely do this. "Thou wilt surely remember that my soul is bowed in me." So some translate Lam. 3:20. Therefore he adds, "This I recall to mind, therefore have I hope." Moreover his continuance in life, whilst bowed under the weight of his troubles, was an evidence of mercy. This point of his past history just fits in with the city and nation's then present condition. Great as were the desolation of the city, and the trials of the nation, they were not consumed. Jeremiah himself, one of them, and others too, alive on earth were witnesses of this. How could they account for this? They deserved to be swept off the earth, but God in mercy had come in. "It is of the Lord's mercy we are not consumed, because his compassions fail not." His justice demanded the execution of the deserved judgment, but His mercy, of which they were living examples, gave hope for the future. So from this point what the Lord is, and can do, is brought in, as before had been acknowledged what the Lord had done to the rebellious city and the sinful people, "because his compassions fail not." What a ground to stand on, what a refuge to fly to — "his compassions!" "They are new every morning, great is thy faithfulness." What a thing it is to find one's only shelter in what He is in Himself. But what can afford more security than this? Jeremiah had learnt this, now the nation must learn it; but in him they had a living example of what is here stated. In a future day the remnant will sing, entering heartily into it, "His mercy endureth for ever." Here they have to count on it, and own it as already illustrated in preserving alive a remnant, that the nation should not be utterly consumed. "God hath concluded them all in unbelief that he might have mercy upon all" is the divine statement in Romans 11, in explanation of His ways with Israel. Here how the consciousness that He is acting in mercy can comfort them in trial is brought out. As long as Jerusalem was occupied with all that God had done to His city and people she was occupied with the punishment of her sins, but when she can think of what the Lord is and how the continual existence of a remnant is a proof of His mercy, hope revives in her heart, and she can look up.

More, however, than this is brought out, for Jeremiah recounts his experience of the benefit of the Lord's ways with him in his adversity, and the result of it all on his heart. "The Lord is my portion, saith my soul; therefore will I hope in him." Thus can the man speak who had seen affliction by the rod of God's wrath. Having passed through seasons of trial, he can tell Jerusalem what he has found, a knowledge of great value. Had he only entered into trial with Jerusalem, he might have stated what he looked for. His expectations might have been just, and his forecast of the future correct, but that would have afforded no comfort like the experience actually gained. So he proceeds, "The Lord is good unto them that wait for him, to the soul that seeketh him." To bear the yoke in his youth had been his experience, and he could speak of the good resulting from it. He had proved what it was to hope and quietly wait for the salvation of Jehovah; for the Lord (Adonai) 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." What cheering announcements are these, the experiences of one who had been in the deep waters of affliction. But all comfort here is drawn from the Lord's known character — a wonderful rock to stand on, when all that has happened has been only richly deserved. And if the Lord (Adonai), the One who has full authority to act as He will, did not willingly afflict, He did not approve of the oppression and injustice practised by men, even though they were the appointed executioners of His wrath. (Lam. 3:34-36.) And, since He was acting, all man's prognostications of evil to his enemies were valueless, when the Lord (Adonai) had not commanded it. None can override His will, none can defeat His purpose.

But as the afflictions of Jerusalem, through instrumentalities caused by the enemy, were the consequence of their sins against Jehovah, they must own them before Him. This the prophet exhorts them to do (Lam. 3:40-42); and doing this he waits in confidence the Lord's intervention on their behalf, as he had cried himself and been delivered. (Lam. 3:49-58.) But deliverance from evils inflicted by man, for the earthly people, involves punishment on their oppressors. This he looks for to fall on those who had afflicted him, and as his experience has been brought forward as a ground of hope for Jerusalem knowing what the Lord is, he can look onward to the future punishment of her rival, Edom, and the end of the punishment of Jerusalem.

But to return to our prophet, for we must not miss the great message that he has for us at the opening of this New Year. He remembered the wormwood and the gall, but another cup had been put to his lips that, in his misery, he had almost forgotten — a cup of mercies. "It is of the Lord's mercies," he says, "that we are not consumed, because His compassions fail not." "Therefore we have hope." What was it that sustained our souls in the past when they were all but overwhelmed? The Lord's mercies! Therefore we have hope. When other helpers failed and comforts fled, what was it that failed not? His compassions. For "His compassions are new every morning and great is His faithfulness." Aye, the sorrows did not come alone, the mercies followed hard upon their heels. Therefore we have hope! And suppose there were neither mercies nor compassions, What then? Then, "The Lord is my portion, says my soul; therefore will I hope in Him." It is good to hear the song that hope sings break in upon the prophet's dirge, and to learn that the Lord was greater than his greatest sorrow, and it carries us into the New Testament, where hope not only sings her song, but sings it with a great confidence. "And not only so," says the Apostle, but we glory in tribulations also: knowing that tribulation works patience; and patience, experience, and experience, hope; and hope makes not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost that is given to us" (Rom. 5:3-5).

Through such suffering Jeremiah passed as well as the godly of all ages, as well as those in the future. Jeremiah's affliction but faintly foreshadows the afflictions of the Afflicted One. But while Jeremiah suffered with Jerusalem and for Jerusalem, he was not destitute of comfort. He knew the Lord and He sustained him in his affliction. How beautifully he speaks of the mercies of the Lord, of His compassions which never fail, of the greatness of His faithfulness (verses 22, 23). Such is the comfort still of all those who know the Lord; it is the song in the night: "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." All His saints speak thus when they feel the chastening hand of the Lord. He has full confidence in the Lord and knows "He doth not afflict willingly," and that "the LORD will not cast off for ever." And again, "though He cause grief, yet will He have compassion according to the multitude of His mercies."

He felt as though he was hopelessly sinking under his burdens. But then his thoughts suddenly turned to God and he broke out with another thought altogether: "This I recall to my mind, therefore I have hope. Through the Lord's mercies we are not consumed, because his compassions fail not. They are new every morning; great is Your faithfulness. The Lord is my portion — therefore I hope in Him" (Lam. 3:21-24). What a change! And that's always the way it is when we turn to God in our troubles. We find there is so much to thank Him for.

While Jeremiah remembers all his sufferings, he does not fail to mention the encouragement he received (v.21-33). “This I recall to my mind, therefore I have hope. Through the Lord’s mercies we are not consumed, because His compassions fail not. They are new every morning; great is Your faithfulness” (v.21-23). Throughout the centuries these words have sustained the faith of many believers.

It is necessary to learn and in silence to wait for the salvation of God, and also to receive from His hand the discipline allowed. One must even accept loneliness and remain silent because trials come from Him; and because one can rest assured that “if he has caused grief, he will have compassion according to the multitude of his loving-kindnesses.”

In the meantime, if man forgets to show Joseph Kindness, God will not forget to show him mercy. As we read, "The Lord was with Joseph and showed him mercy." Joseph may fail, just as we may and do, but the Lord's "compassions fail not, they are new every morning; great is thy faithfulness. The Lord is my portion says my soul; therefore I hope in Him" (Lam. 3:22-24). The devil may tempt us day by day, and God may test by keeping us waiting from day to day, nevertheless His mercy will be renewed every day. Thus though we oft-times have to wait for the Lord's deliverance, yet "The Lord is good to them that wait for Him," and on our side we learn that "It is good that a man should both hope and quietly wait for the salvation of the Lord" (Lam. 3:25-26). Forgotten by man Joseph is remembered by the Lord, until in God's due time he learns that "those that wait upon the Lord … shall inherit the earth" (Ps. 37:9) .

There is no doubt, I think, that the ground of hope which the prophet lays to heart, as he said in verse 21, is stated in the following verses: "It is of Jehovah's mercies that we are not consumed, because his mercies fail not. They are new every morning: great is thy faithfulness. Jehovah is my portion; therefore will I hope in him." The last clause confirms the thought that verse 21 is anticipative, and that here the spring is touched.

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. 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. 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.

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[1]. 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[2]. 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.