Verse-by-Verse Bible Commentary
Lamentations 3:29

Clarke's Commentary

Verse 29. He putteth his mouth in the dust — Lives in a state of deep humility.

If so be there may be hope. — Because there is room for hope.

Bridgeway Bible Commentary

Grief, repentance and hope (3:1-66)

This poem is different in style from the previous two. The poet speaks as if he is the representative of all Judah, describing Judah’s sufferings as if they were his own. And those sufferings are God’s righteous judgment (3:1-3). He is like a starving man ready to die. Indeed, he feels as if he already dwells in the world of the dead (4-6). He is like a man chained and locked inside a stone prison from which there is no way out (7-9).
To the writer God seems like a wild animal that tears its prey to pieces, or like a hunter who has shot his prey with an arrow (10-12). Mocked and afflicted, the writer feels like one who has been punished by being forced to eat and drink things that are harmful to him (13-15). He is like a person whose face has been rubbed in the ground and whose joy for life has gone (16-18). He feels hurt and depressed, yet in all the darkness of his suffering he now sees a ray of hope (19-21).
God may punish, but the writer still trusts in him. He knows that God’s steadfast love does not change. It is constant and reliable (22-24). God disciplines and trains, but those who are patient will enjoy the fulness of his salvation (25-27). Humility and submission are important, even submission to the enemy that God sends as his agent of judgment (28-30).
The people of God can be assured that he does not reject them for ever and that he has no pleasure in punishing them. Nevertheless, punishment is necessary (31-33). But God does not approve of punishment that is unnecessarily cruel, ignores a person’s rights or perverts justice (34-36).
When people know that God is in control of all things, and confess that God’s judgment is just, they will bear his punishment patiently (37-39). The writer therefore urges the people of his shattered country to examine themselves, to recognize their sin, to acknowledge that the punishment they have received is just, and to turn to God and seek his forgiveness (40-42).
Speaking as if he is the whole nation of Judah, the writer acknowledges his sin. He confesses that it has been a barrier or cloud between him and God, preventing God from hearing his prayers for mercy. As a result he has been ruined and disgraced (43-45). He is filled with grief because of the cruelty and mockery he has suffered at the hands of his enemies (46-48). He weeps when he looks at the terrible suffering that has fallen upon the people of Jerusalem (49-51).
The writer feels like a bird that has been hunted or a person who has been thrown down a well to drown (52-54). But now that he is repentant, God hears his cries for help and assures him that he need not be afraid (55-57). He knows at last that God has saved him. At the same time he reminds God of the cruelty of those who have persecuted him (58-60), for they have heartlessly mocked and jeered the afflicted (61-63). He leaves the judgment of such people in God’s hands (64-66).

Coffman's Commentaries on the Bible

"Let him sit alone and keep silence, because he hath laid it upon him. Let him put his mouth in the dust, if so be there may be hope. Let him give his cheek to him that smiteth him; let him be filled full with reproach. For the Lord will not cast off forever. For though he cause grief, yet will he have compassion according to the multitude of his lovingkindness. For he doth not afflict willingly, nor grieve the children of men."

Jeremiah repeatedly warned Israel to accept their captivity as something the nation deserved and for them to submit to Babylonian rule; and these are exactly the sentiments which are included in these verses.

"Let him keep silence… put his mouth in the dust… give his cheek (to the smiter)… and be filled with reproach" We paraphrase. Let Israel not rebel, let them humble themselves, let them turn the other cheek and accept their punishment.

Why should Israel submit?

"The Lord will not cast off forever" Jeremiah himself had told them their captivity would end in seventy years. There was from the beginning of it, a projected end of Israel's captivity.

"Though he cause grief, yet will he have compassion" God's love of Israel and his love for all men were not diminished by his drastic punishment of Israel.

"He doth not afflict willingly" God was greatly grieved at the necessity of Israel's captivity. He destroyed their evil kingdom and sent the people to Babylon as a last resort, the only way possible to preserve that `righteous remnant' who, in time, would deliver the Messiah to mankind.

Note that these three verses give three reasons why Israel should meekly submit to the will of God in their terrible punishment.

Barnes' Notes on the Whole Bible

Translate:

Let him sit alone and keep silence;

For He (God) hath laid the yoke upon him.

Let him place his mouth in the dust;

Perchance there is hope.

Let him offer his cheek to him that smiteth him;

Let him be filled to the full with reproach.

It is good for a man to bear the yoke in his youth, but only if he bear it rightly. To attain this result, let him learn resignation, remembering who has laid the yoke upon him. This reverential silence is described Lamentations 3:29, as putting the mouth in the dust, and so lying prostrate before the Deity; while Lamentations 3:30 the harder task is imposed of bearing contumely with meekness (margin reference), and not shrinking from the last dregs of the cup of reproach. Many who submit readily to God are indignant when the suffering comes through men.

Calvin's Commentary on the Bible

He continues the same subject; for he describes to us men so subdued to obedience that they are ready to bear whatever God may lay on them. He then says that the sitting and the silence of which he spoke, so far prevailed, that the children of God, though in extreme evils, did not yet cease to persevere in their obedience. For it sometimes happens that those who have made some progress in the fear of God, give proof of their obedience and patience in some small trial; but when they are greatly tried, then breaks forth the impatience which they had previously checked. Then the Prophet teaches us here, that the children of God do not sufficiently prove their patience, when they bear with a calm mind a moderate correction, except they proceed to a higher degree of perseverance, so as to remain quiet and resigned even when the state of things appears hopeless.

By saying that the faithful put their mouth in the dust, he means that they lie down humbly before God and confess themselves to be as dead. The import of what is said is this: In time of extreme affliction the wise will put his mouth in the dust, while seeing things in such confusion that all his thoughts vanish away on account of the atrocity of evils; and thus he intimates that the wise would have nothing to say. To put the mouth, then, in the dust is to become mute, as though he had said, that the faithful shut their mouth, when they do not murmur against God nor abandon themselves to complaints, when they do not expostulate that injury is done them, nor allege what the unbelieving usually do when God deals severely with them. In short, to put the mouth in the dust, means to bring no complaints, and so to check ourselves that no clamorous words proceed from our mouth. Thus another phrase is used to set forth the silence mentioned before.

And that the Prophet here speaks of extreme trials, may be easily gathered from the next clause, If so be that there is hope; not that the faithful doubt whether God would give them hope, for they have no doubt but that God, who shines in darkness itself by his word, would at length by, the effect prove that he is not unfaithful. But the particle אולי auli, as it is well known, expresses what is difficult; for when anything appears to be incredible, the Hebrews say, If it may be. But here, as I have said, it does not intimate a doubt; for when the mind of a godly man fluctuates or doubts, how is it that he puts his mouth in the dust? but the Prophet shews that those who are taught to obey God, persevere even in extreme trials, so that while nothing but despair appears, they yet lie down humbly before God, and patiently wait until some hope shines forth. And here hope is to be taken for the ground or occasion of hope. ⁽¹⁸⁷⁾ It afterwards follows, —

(187) To lay the mouth in the dust, is a token of entire submission. Agreeably with this, the following words may be considered as spoken by the individual, —

He will lay in the dust his mouth (and say) —
“It may be there is hope.”

It is better to render the verbs here as they are, in the future tense, as all the versions do; for he describes what is usually the character of the godly under severe trials. — Ed.

Smith's Bible Commentary

Chapter 3

In this third lamentation he begins from the depth of depression and despair. He begins with hopelessness, and hopelessness is always the experience behind depression. Depression is the loss of hope, no way out, nothing I can do. Hopelessness leads to depression.

I am the man that hath seen affliction by the rod of his wrath. He has led me, and brought me into darkness, but not into light ( Lamentations 3:1-2 ).

It seems like God has turned against the prophet. "I have seen the wrath of God. God's brought me into darkness, not into light."

Surely against me is he turned; he's turned his hand against me all the day. My flesh and my skin hath he made old: he hath broken my bones. He's built against me, and circled me with gall and travail. He has set me in dark places, as they that be dead of old. He hedged me about, that I cannot get out: he has made my chain heavy. Also when I cry and shout, he shuts out my prayer ( Lamentations 3:3-8 ).

God isn't listening to my prayer. God seems to have closed every door of escape. There is no way out. I'm in the hole and there is no place to go. I'm in this darkness, and God isn't listening to my prayers.

[It's like] he has enclosed me with hewn stone ( Lamentations 3:9 );

That is, he's built a wall around me.

and he's made my paths crooked. He was unto me as a bear lying in wait, and as a lion in secret places. He has turned aside my ways, and pulled me in pieces: he has made me desolate. He has bent his bow, and set me as a mark ( Lamentations 3:9-12 ).

I'm a target for God's arrows.

He has 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 has filled me with bitterness, he has made me drunken with wormwood. He has also broken my teeth with gravel stones, he has covered me with ashes. You have removed my soul far off from peace: I forgot 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 ( Lamentations 3:9-20 ).

Boy, that is about as low as you can get. That's the bottom, that's the pits. He's down, just the bottom. And out of the depths of his despair and depression, suddenly there is a dramatic change. That dramatic change is explained; the reason for it is explained in verse Lamentations 3:21 . In the midst of his hopelessness, in the midst of his despair, when it seems that all is forsaken, there is no way out, that God isn't even listening, and God isn't ready to help me, in the midst of this place of total despair, he said,

This I recall to my mind, therefore I have hope ( Lamentations 3:21 ).

He changed his whole mindset. The Bible speaks about our renewing our minds. The Bible speaks about our bringing every thought into captivity unto the obedience of Jesus Christ. And we can think ourselves into a miserable mood. We can think ourselves into despair and hopelessness. You can think yourself into the grave. Or, by setting your mind upon the Lord, renewing your mind in Him, you can come into a whole new state of consciousness. No longer one of total despair and hopelessness, but one now of victory and hope.

And that's what Jeremiah did. He changed the thought patterns from, "Oh, woe is me. Oh, this is the end. Oh, there is no hope. Oh, I've had it. Oh, there's no one to help. Oh, I'm boxed in," to thinking about the Lord. As we think about ourselves, we often become depressed, because none of us are all of what we would like to be.

We, each of us, have a divergence between our ego and our super ego, the real me and the ideal me. Oh, but you see yourself in an ideal way. "This is what I really am," providing everything is all right. It's only because of these other factors that you see me like this, this nastiness isn't the real me. I'm very sweet, and generous, and kind, and benevolent, and loving, and marvelous, and a very lovable person. The person that you see is what has happened to me, because of, you know, what you've done. But that's not the real me, you see. So, there is this idealization, the ideal me, the super ego, and then there's the real me.

Now if there is a vast difference between your super ego and your ego, then you're going to have real problems of mental instability. The more well adjusted a person is, is in measure to the distance between his ego and super ego. If your ego is close to your super ego, then you're a well adjusted person. If there is a wide divergence between your ego and super ego, then you're very maladjusted in your life. Now the psychologist says, "Bring your super ego down. You've got too high of ideals. You've got too high of standards. No one can live to those. You've got to lower your ideals." The Lord says, "Bring your ego up, through the power of the Spirit, through My help. Become the person that I want you to be. Receive My strength, receive My ability, and I will make you that person that is pleasing and glorifying unto God. That person who is loving, who is kind, who is compassionate, who is filled with joy."

So, he came to a change of mental attitude. No longer thinking about himself, but now thinking about the Lord. It made such a great difference. Oh, if we could only get our minds off of ourselves and onto the Lord. In the times of discouragement, in the times of defeat, in the times of depression, if we could only get our minds off of ourselves and onto the Lord. That's the secret of the way out. Rather than wallowing in this self pity. Just get our minds and hearts... "Thou will keep him in perfect peace, whose mind is stayed on Thee" ( Isaiah 26:3 ). Keep your minds stayed on the Lord and God will keep you in perfect peace. Get your mind on yourself and you're going to have all kinds of turmoil and depression.

[So when I recall to my mind,] this I recall to my mind ( Lamentations 3:21 ),

What does he recall to his mind? First of all,

It's the LORD'S mercies that we're not consumed ( Lamentations 3:22 ),

Things are bad, but they could be worse. It's God's mercies that we're still here. The fact that I wake up in the morning is proof that God is merciful. You see, God is under no obligation to keep me around. It's only by His mercies that I've not been consumed. Secondly,

because his compassions fail not ( Lamentations 3:22 ).

In First Corinthians 13, as Paul is describing agape, he said, "Love never fails." God's love never fails. God has never stopped loving you. God does not love you when you are good and hate you when you are bad. God's love for you is unchanging. It doesn't fail. God's love is continually being poured out upon your life. God's love is not contingent upon what you are, but upon what He is. "His compassions they fail not."

Love is not love that alters when it alteration finds. "Oh, I love you. You're my dream come true. I'd swim the Pacific to be by your side. I'd fly to the moon to be close to you. Yikes. You have bad breath. I change my mind." That's not true love. Love is not love that alters when it alteration finds. We have in our minds, again, an idealization, the perfect man, the perfect woman. And we meet someone and fall in love, not with them but with our idealization. And when it comes that they don't meet up to the standards of our idealization, then we're no longer in love. That's ridiculous. You never were in love to begin with. Love is not love that alters when it alteration finds. Therefore, true love is hard to find among men. And that's using it in a generic sense, talking of the Homo Sapien. True love can only really be found with God.

You see, He isn't deceived by an idealization. You haven't fooled Him with your smooth, suave manners: the opening of the doors, and the genteel, gallant ways. Hasn't deceived Him at all. He knows what a rat you are from the beginning. But He loves you; that's the amazing thing. "His compassions they fail not." And God knowing me as well as He knows me, still loving me is one of the great miracles. God's compassions fail not. He never stops loving you. You need to remember that.

Now Jeremiah was thinking that God had forsaken him completely. "God's hedged me in. He's not listening to my prayers." But when he really adjusts his thinking, he knows that God's love is unfailing. God continues, never stops His loving me.

They are new every morning ( Lamentations 3:23 ):

The mercy and the love of God, fresh every day.

oh great is thy faithfulness ( Lamentations 3:23 ).

God is so faithful. As Jeremiah was looking at this devastated city, that desolation was a testimony of God's faithfulness. God had said to those people, "If you continue in your wickedness, if you continue in your idolatry, I am going to bring the Babylonian army against you, and they're going to destroy you, and they're going to break down the walls of this city. And those that aren't killed by the famine will be killed by the sword. And those that aren't killed by the sword will be killed by the pestilence. But I'm going to destroy you out of this holy mountain."

And now God has kept His word and Jeremiah is looking at the faithfulness of God to His word. "Great is Thy faithfulness." God, You said You would do it, and You did it.

Now the faithfulness of God can be a glorious thought and blessing, or it can be a horrendous thought. It all depends on what side you are. If you're a child of God, then God's faithfulness to His promises of that which He is going to do for His children, a believer in Jesus Christ, all that God has promised us. Oh, and we can rest and hope for God is faithful. He will do what He said. If you're not a child of God, then the faithfulness of God is an awesome prospect, because you can be sure that God will do exactly what He said He is going to do to all of the sinners, those that reject Him. "Great is Thy faithfulness." God is faithful in keeping His word.

The LORD is my portion ( Lamentations 3:24 ),

Now he's thinking upon the faithfulness of God, the love of God, the mercies of God, and now, "The Lord is my portion." Everything else has been taken away. My house is destroyed. All of my possessions are gone. I've been stripped, but I have the Lord. And if I have the Lord, that's all I really need.

The LORD is my portion, saith my soul; therefore will I hope in him ( Lamentations 3:24 ).

Those who do not have the Lord as their portion have very little hope. But my hope is in Him.

The LORD is good unto them that wait for him, the soul that seeks him ( Lamentations 3:25 ).

If you'll wait upon God, if you'll seek God, God is good, so good to those that wait upon Him and seek Him.

It is good that a man should both hope and quietly wait for the salvation of the LORD ( Lamentations 3:26 ).

What else can I do?

It is good for a man that he bears the yoke of his youth. He sits alone and keeps silence, because he has borne it upon him. He puts 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 ( Lamentations 3:27-30 ).

A prophecy of Jesus Christ in the midst of this, even as Christ always is there in the time of suffering to bear the burdens and the reproach that we bear for Him.

The Lord will not cast off for ever ( Lamentations 3:31 ):

This judgment isn't going to last forever. This forsaking of the people by God isn't going to last forever.

But though he has caused grief, yet he's going to have compassion according to the multitude of his mercies ( Lamentations 3:32 ).

God will change in His actions towards us.

For he does not afflict willingly, nor grieve the children of men ( Lamentations 3:33 ).

In other words, it doesn't really please God to have to deal in such stringent ways with his children. I've often said, you can make it easy on yourself or make it hard on yourself. And any time you fight God, you're making it hard on yourself. That's the lesson that Jonah learned. He fought God and ended up in the belly of a whale in a miserable condition. Three days and three nights in that hot mammal. Ninety eight degrees with high humidity. He talks about the waves rolling over his head and the seaweed twined around him. Probably stinky at that. And when he came out of that horribly miserable experience, he shared the lesson that he learned.

They that observe lying vanities, forsake their own mercies. If you think you can run from God or hide from God, you're only making it hard on yourself. You're heading for trouble. You're heading for misery. He thought he could hide from God. He thought he could run from God, that he could escape the call of God. It's a lie. There is no way. You're just going to be miserable, friend. Try to fight God; you're heading for misery. He doesn't afflict willingly. He doesn't want to lay the rod on you. He gets no delight in the chastising of His children, but because He loves us. He is faithful and will chastise.

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 approves not. Who is he that saith, and it cometh to pass, when the Lord commanded it not? Out of the mouth of the Most High proceeds not evil and good? ( Lamentations 3:34-38 )

God doesn't talk out of both sides of His mouth. James speaks about the double minded man, unstable in all of his ways. Jesus speaks of how the same fountain cannot bring forth bitter and sweet waters. God doesn't speak both good and evil.

Wherefore doth a living man complain, a man for the punishment of his sins? ( Lamentations 3:39 )

Rather than complain of the chastisement.

Let us search and try our ways, and turn again unto the LORD. Let us lift up our heart with our hands unto the God in the heavens. For we have transgressed and have rebelled: and you have not pardoned. You have covered with anger, and persecuted us: and you have slain, and you have not pitied ( Lamentations 3:40-43 ).

And now he goes back into the dirge. You see, he came out for a while into the light.

You have covered yourself with a cloud, that our prayers should not pass through ( Lamentations 3:44 ).

It seems like, you know, people say, "Well, it seems like, you know, the ceilings were of brass." But Jeremiah sees the, you know, like the prayers are just being closed off by a cloud between God and me.

Thou has made us as the offscouring and refuse in the midst of the people. All of our enemies have opened their mouths against us. Fear and a snare is come upon us, desolation and destruction. My eye runs down with rivers of water for the destruction of the daughter of my people. My eye trickles down, and ceases not, without any intermission, Till the LORD looks down, and beholds from heaven. My eye affecteth my heart, because of all of the daughters of my city. My 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 my head; then I said, I'm cut off. And I called upon thy name, O LORD, out of the low dungeon. And you have heard my voice: hide not your ear at my breathing, at my cry. For you drew near in the day that I called upon thee: and you said, Fear not. O Lord, thou has pleaded the causes of my soul; thou hast redeemed my life. O Lord, thou has seen my wrong: judge thou my cause. For thou has seen all their vengeance and their imaginations against me. You heard their reproach, O LORD, and all of the imaginations against me; The lips of those that rose up against me, and the device against me all the day. Behold their sitting down, their rising up; I am their music. Render unto them a recompense, O LORD, according to the work of their hands. Give them sorrow of heart, thy curse unto them. Persecute and destroy them in the anger from under the heavens of the LORD ( Lamentations 3:45-66 ).

Here again is sort of a David type of a prayer against his enemies. Jeremiah doesn't ask God to bless his enemies, but to really do them in. It is in the New Testament that Jesus taught us to bless those that curse you. Bless and curse not. "

Dr. Constable's Expository Notes

B. Jeremiah’s hope 3:19-40

Dr. Constable's Expository Notes

He should also humble himself since there is hope that God will help him.

"The expression is derived from the Oriental custom of throwing oneself in the most reverential manner on the ground, and involves the idea of humble silence, because the mouth, placed in the dust, cannot speak." [Note: Keil, 2:416.]

Gill's Exposition of the Whole Bible

He putteth his mouth in the dust,.... Of self-abhorrence; sensible of his own vileness and nothingness, his unworthiness, and the unprofitableness of all his duties; ascribing the whole of his salvation to the free grace of God, Job 42:6; humbling himself under the mighty hand of God; not daring to open his mouth in a complaining way against him; but prostrating himself before him to the earth, as the manner of the eastern people in prayer was, to which the allusion is; licking as it were the dust of the earth, under a sense of the distance and disproportion between God and him, who is but dust and ashes; so the Targum adds,

"and is prostrate before the Lord:''

if so be there may be hope; or, "peradventure there is hope" d; for, as some interpreters observe, these words do not express hesitation and doubt, but hope and expectation of help, to bear the yoke of God's commandments, and in due time to be delivered from affliction and distress.

d אולי יש תקוה "forte est expectatio", Junius Tremellius "fortassis", Piscator, Cocceius; "forte est spes", Michaelis.

Henry's Complete Commentary on the Bible

      21 This I recall to my mind, therefore have I hope.   22 It is of the LORD's mercies that we are not consumed, because his compassions fail not.   23 They are new every morning: great is thy faithfulness.   24 The LORD is my portion, saith my soul; therefore will I hope in him.   25 The LORD is good unto them that wait for him, to the soul that seeketh him.   26 It is good that a man should both hope and quietly wait for the salvation of the LORD.   27 It is good for a man that he bear the yoke in his youth.   28 He sitteth alone and keepeth silence, because he hath borne it upon him.   29 He putteth his mouth in the dust; if so be there may be hope.   30 He giveth his cheek to him that smiteth him: he is filled full with reproach.   31 For the Lord will not cast off for ever:   32 But though he cause grief, yet will he have compassion according to the multitude of his mercies.   33 For he doth not afflict willingly nor grieve the children of men.   34 To crush under his feet all the prisoners of the earth,   35 To turn aside the right of a man before the face of the most High,   36 To subvert a man in his cause, the Lord approveth not.

      Here the clouds begin to disperse and the sky to clear up; the complaint was very melancholy in the former part of the chapter, and yet here the tune is altered and the mourners in Zion begin to look a little pleasant. But for hope, the heart would break. To save the heart from being quite broken, here is something called to mind, which gives ground for hope (Lamentations 3:21; Lamentations 3:21), which refers to what comes after, not to what goes before. I make to return to my heart (so the margin words it); what we have had in our hearts, and have laid to our hearts, is sometimes as if it were quite lost and forgotten, till God by his grace make it return to our hearts, that it may be ready to us when we have occasion to use it. "I recall it to mind; therefore have I hope, and am kept from downright despair." Let us see what these things are which he calls to mind.

      I. That, bad as things are, it is owing to the mercy of God that they are not worse. We are afflicted by the rod of his wrath, but it is of the lord's mercies that we are not consumed,Lamentations 3:22; Lamentations 3:22. When we are in distress we should, for the encouragement of our faith and hope, observe what makes for us as well as what makes against us. Things are bad but they might have been worse, and therefore there is hope that they may be better. Observe here, 1. The streams of mercy acknowledged: We are not consumed. Note, The church of God is like Moses's bush, burning, yet not consumed; whatever hardships it has met with, or may meet with, it shall have a being in the world to the end of time. It is persecuted of men, but not forsaken of God, and therefore, though it is cast down, it is not destroyed (2 Corinthians 4:9), corrected, yet not consumed, refined in the furnace as silver, but not consumed as dross. 2. These streams followed up to the fountain: It is of the Lord's mercies. here are mercies in the plural number, denoting the abundance and variety of those mercies. God is an inexhaustible fountain of mercy, the Father of mercies. Note, We all owe it to the sparing mercy of God that we are not consumed. Others have been consumed round about us, and we ourselves have been in the consuming, and yet we are not consumed; we are out of the grave; we are out of hell. Had we been dealt with according to our sins, we should have been consumed long ago; but we have been dealt with according to God's mercies, and we are bound to acknowledge it to his praise.

      II. That even in the depth of their affliction they still have experience of the tenderness of the divine pity and the truth of the divine promise. They had several times complained that God had not pitied (Lamentations 2:17; Lamentations 2:21), but here they correct themselves, and own, 1. That God's compassions fail not; they do not really fail, no, not even when in anger he seems to have shut up his tender mercies. These rivers of mercy run fully and constantly, but never run dry. No; they are new every morning; every morning we have fresh instances of God's compassion towards us; he visits us with them every morning (Job 7:18); every morning does he bring his judgment to light,Zephaniah 3:5. When our comforts fail, yet God's compassions do not. 2. That great is his faithfulness. Though the covenant seemed to be broken, they owned that it still continued in full force; and, though Jerusalem be in ruins, the truth of the Lord endures for ever. Note, Whatever hard things we suffer, we must never entertain any hard thoughts of God, but must still be ready to own that he is both kind and faithful.

      III. That God is, and ever will be, the all-sufficient happiness of his people, and they have chosen him and depend upon him to be such (Lamentations 3:24; Lamentations 3:24): The Lord is my portion, saith my soul; that is, 1. "When I have lost all I have in the world, liberty, and livelihood, and almost life itself, yet I have not lost my interest in God." Portions on earth are perishing things, but God is portion for ever. 2. "While I have an interest in God, therein I have enough; I have that which is sufficient to counterbalance all my troubles and make up all my losses." Whatever we are robbed of our portion is safe. 3. "This is that which I depend upon and rest satisfied with: Therefore will I hope in him. I will stay myself upon him, and encourage myself in him, when all other supports and encouragements fail me." Note, It is our duty to make God the portion of our souls, and then to make use of him as our portion and to take the comfort of it in the midst of our lamentations.

      IV. That those who deal with God will find it is not in vain to trust in him; for, 1. He is good to those who do so, Lamentations 3:25; Lamentations 3:25. He is good to all; his tender mercies are over all his works; all his creatures taste of his goodness. But he is in a particular manner good to those that wait for him, to the soul that seeks him. Note, While trouble is prolonged, and deliverance is deferred, we must patiently wait for God and his gracious returns to us. While we wait for him by faith, we must seek him by prayer: our souls must seek him, else we do not seek so as to find. Our seeking will help to keep up our waiting. And to those who thus wait and seek God will be gracious; he will show them his marvellous lovingkindness. 2. Those that do so will find it good for them (Lamentations 3:26; Lamentations 3:26): It is good (it is our duty, and will be our unspeakable comfort and satisfaction) to hope and quietly to wait for the salvation of the Lord, to hope that it will come, thought the difficulties that lie in the way of it seem insupportable, to wait till it does come, though it be long delayed, and while we wait to be quiet and silent, not quarrelling with God nor making ourselves uneasy, but acquiescing in the divine disposals. Father, thy will be done. If we call this to mind, we may have hope that all will end well at last.

      V. That afflictions are really good for us, and, if we bear them aright, will work very much for our good. It is not only good to hope and wait for the salvation, but it is good to be under the trouble in the mean time (Lamentations 3:27; Lamentations 3:27): It is good for a man that he bear the yoke in his youth. Many of the young men were carried into captivity. To make them easy in it, he tells them that it was good for them to bear the yoke of that captivity, and they would find it so if they would but accommodate themselves to their condition, and labour to answer God's ends in laying that heavy yoke upon them. It is very applicable to the yoke of God's commands. It is good for young people to take that yoke upon them in their youth; we cannot begin too soon to be religious. It will make our duty the more acceptable to God, and easy to ourselves, if we engage in it when we are young. But here it seems to be meant of the yoke of affliction. Many have found it good to bear this in youth; it has made those humble and serious, and has weaned them from the world, who otherwise would have been proud and unruly, and as a bullock unaccustomed to the yoke. But when do we bear the yoke so that it is really good for us to bear it in our youth? He answers in the following verses, 1. When we are sedate and quiet under our afflictions, when we sit alone and keep silence, do not run to and fro into all companies with our complaints, aggravating our calamities, and quarrelling with the disposals of Providence concerning us, but retire into privacy, that we may in a day of adversity consider, sit alone, that we may converse with God and commune with our own hearts, silencing all discontented distrustful thoughts, and laying our hand upon our mouth, as Aaron, who, under a very severe trial, held his peace. We must keep silence under the yoke as those that have borne it upon us, not wilfully pulled it upon our own necks, but patiently submitted to it when God laid it upon us. When those who are afflicted in their youth accommodate themselves to their afflictions, fit their necks to the yoke and study to answer God's end in afflicting them, then they will find it good for them to bear it, for it yields the peaceable fruit of righteousness to those who are thus exercised thereby. 2. When we are humble and patient under our affliction. He gets good by the yoke who puts his mouth in the dust, not only lays his hand upon his mouth, in token of submission to the will of God in the affliction, but puts it in the dust, in token of sorrow, and shame, and self-loathing, at the remembrance of sin, and as one perfectly reduced and reclaimed, and brought as those that are vanquished to lick the dust,Psalms 72:9. And we must thus humble ourselves, if so be there may be hope, or (as it is in the original) peradventure there is hope. If there be any way to acquire and secure a good hope under our afflictions, it is this way, and yet we must be very modest in our expectations of it, must look for it with an it may be, as those who own ourselves utterly unworthy of it. Note, Those who are truly humbled for sin will be glad to obtain a good hope, through grace, upon any terms, though they put their mouth in the dust for it; and those who would have hope must do so, and ascribe it to free grace if they have any encouragements, which may keep their hearts from sinking into the dust when they put their mouth there. 3. When we are meek and mild towards those who are the instruments of our trouble, and are of a forgiving spirit, Lamentations 3:30; Lamentations 3:30. He gets good by the yoke who gives his cheek to him that smites him, and rather turns the other cheek (Matthew 5:39) than returns the second blow. Our Lord Jesus has left us an example of this, for he gave his back to the smiter,Isaiah 50:6. He who can bear contempt and reproach, and not render railing for railing, and bitterness for bitterness, who, when he is filled full with reproach, keeps it to himself, and does not retort it and empty it again upon those who filled him with it, but pours it out before the Lord (as those did, Psalms 123:4, whose souls were exceedingly filled with the contempt of the proud), he shall find that it is good to bear the yoke, that it shall turn to his spiritual advantage. The sum is, If tribulation work patience, that patience will work experience, and that experience a hope that makes not ashamed.

      VI. That God will graciously return to his people with seasonable comforts according to the time that he has afflicted them,Lamentations 3:31; Lamentations 3:32. Therefore the sufferer is thus penitent, thus patient, because he believes that God is gracious and merciful, which is the great inducement both to evangelical repentance and to Christian patience. We may bear ourselves up with this, 1. That, when we are cast down, yet we are not cast off; the father's correcting his son is not a disinheriting of him. 2. That though we may seem to be cast off for a time, while sensible comforts are suspended and desired salvations deferred, yet we are not really cast off, because not cast off for ever; the controversy with us shall not be perpetual. 3. That, whatever sorrow we are in, it is what God has allotted us, and his hand is in it. It is he that causes grief, and therefore we may be assured it is ordered wisely and graciously; and it is but for a season, and when need is, that we are in heaviness,1 Peter 1:6. 4. That God has compassions and comforts in store even for those whom he has himself grieved. We must be far from thinking that, though God cause grief, the world will relieve and help us. No; the very same that caused the grief must bring in the favour, or we are undone. Una eademque manus vulnus opemque tulit--The same hand inflicted the wound and healed it. He has torn, and he will heal us, Hosea 6:1. 5. That, when God returns to deal graciously with us, it will not be according to our merits, but according to his mercies, according to the multitude, the abundance, of his mercies. So unworthy we are that nothing but an abundant mercy will relieve us; and from that what may we not expect? And God's causing our grief ought to be no discouragement at all to those expectations.

      VII. That, when God does cause grief, it is for wise and holy ends, and he takes not delight in our calamities, Lamentations 3:33; Lamentations 3:33. He does indeed afflict, and grieve the children of men; all their grievances and afflictions are from him. But he does not do it willingly, not from the heart; so the word is. 1. He never afflicts us but when we give him cause to do it. He does not dispense his frowns as he does his favours, ex mero motu--from his mere good pleasure. If he show us kindness, it is because so it seems good unto him; but, if he write bitter things against us, it is because we both deserve them and need them. 2. He does not afflict with pleasure. He delights not in the death of sinners, or the disquiet of saints, but punishes with a kind of reluctance. He comes out of his place to punish, for his place is the mercy-seat. He delights not in the misery of any of his creatures, but, as it respects his own people, he is so far from it that in all their afflictions he is afflicted and his soul is grieved for the misery of Israel. 3. He retains his kindness for his people even when he afflicts them. If he does not willingly grieve the children of men, much less his own children. However it be, yet God is good to them (Psalms 73:1), and they may by faith see love in his heart even when they see frowns in his face and a rod in his hand.

      VIII. That though he makes use of men as his hand, or rather instruments in his hand, for the correcting of his people, yet he is far from being pleased with the injustice of their proceedings and the wrong they do them, Lamentations 3:34-36; Lamentations 3:34-36. Though God serves his own purposes by the violence of wicked and unreasonable men, yet it does no therefore follow that he countenances that violence, as his oppressed people are sometimes tempted to think. Habakkuk 1:3, Wherefore lookest thou upon those that deal treacherously? Two ways the people of God are injured and oppressed by their enemies, and the prophet here assures us that God does not approve of either of them:-- 1. If men injure them by force of arms, God does not approve of that. he does not himself crush under his feet the prisoners of the earth, but he regards the cry of the prisoners; nor does he approve of men's doing it; nay, he is much displeased with it. It is barbarous to trample on those that are down, and to crush those that are bound and cannot help themselves. 2. If men injure them under colour of law, and in the pretended administration of justice,--if they turn aside the right of a man, so that he cannot discover what his rights are or cannot come at them, they are out of his reach,--if they subvert a man in his cause, and bring in a wrong verdict, or give a false judgment, let them know, (1.) That God sees them. It is before the face of the Most High (Lamentations 3:35; Lamentations 3:35); it is in his sight, under his eye, and is very displeasing to him. They cannot but know it is so, and therefore it is in defiance of him that they do it. He is the Most High, whose authority over them they contemn by abusing their authority over their subjects, not considering that he that is higher than the highest regardeth,Ecclesiastes 5:8. (2.) That God does not approve of them. More is implied than is expressed. The perverting of justice, and the subverting of the just, are a great affront to God; and, though he may make use of them for the correction of his people, yet he will sooner or later severely reckon with those that do thus. Note, However God may for a time suffer evil-doers to prosper, and serve his own purposes by them, yet he does not therefore approve of their evil doings. Far be it from God that he should do iniquity, or countenance those that do it.

Spurgeon's Verse Expositions of the Bible

Solitude, Silence, Submission

June 13th, 1886 by C. H. SPURGEON (1834-1892)

"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." Lamentations 3:28-29 .

Thus the prophet describes the conduct of a person in deep anguish of heart. When he does not know what to do, his soul, as if by instinct, humbles itself. He gets into some secret place, he utters no speech, he gives himself over to moaning and to tears, and then he bows himself lower and yet lower before the Divine Majesty, as if he felt that the only hope for him in the extremity of his sorrow was to make complete submission to God, and to lie in the very dust before him. It seems to me that such conduct as this, which is characteristic of every truly gracious man in his hour of trouble, should also be the mark of all who are seeking God's grace, those who are not yet saved, but who are conscious of their need of salvation. I must, surely, be speaking right into the heart of some who are feeling the crushing weight and heavy burden of their guilt. If you cannot do anything else, dear friends, do what these two verses say, in order that, afterwards, you may be able to take that grand gospel step of faith in Jesus Christ which will certainly bring you into peace and joy. Those of you who have the Revised Version will notice a correction which has been made long ago by all competent scholars: "Let him sit alone and keep silence, because he hath laid it upon him. Let him put his mouth in the dust; if so be there may be hope." It does not matter which way you read the passage, because the conduct of one gracious man is virtually a precept to another; yet it is satisfactory to find that, if we are under the burden of sin, we are here commanded to do as the prophet did in his time of need. My object just now is to explain this line of conduct, in the hope that some who are in trouble will at once heartily follow it. I. First, then, observe that, in the time of great trouble HOLY SOLITUDE is commended to us: "Let him sit alone." I earnestly advise you who are under concern of soul to seek to get alone, and to be quiet and thoughtful in your solitude; not merely to be alone, but to sit by yourself like a person in the posture of thought. When a soul is under a deep sense of sin, the more it can be alone, the better. That sense of sin will be increased by the loneliness; and when it becomes intolerable, it is highly probable that, in that loneliness, the way of its removal will be discovered in this age, we all live too much in company; and in a great city like this, we are busy from morning to night, and we do not get the opportunities for quiet reflection which our forefathers were wont to take. I am afraid, therefore, that our religion is likely to become very superficial and flimsy for the want of solitary, earnest thought. Men, nowadays, usually go in flocks; someone leads the way, and the rest follow him like sheep that rush through a gap in the hedge. It would be better for us if we deliberated more, if we used our own judgment, if we drew near to God in our own personality, and were resolved that, whatever others might do, we would seek to be personally guided by the Lord himself. I commend solitude to any of you who are seeking salvation, first, that you may study well your case as in the sight of God. Few men truly know themselves as they really are. Most people have seen themselves in a looking-glass, but there is another looking-glass, which gives true reflections, into which few men look. To study one's own self in the light of God's Word, and carefully to go over one's condition, examining both the inward and the outward sins, and using all the tests which are given us in the Scriptures, would be a very healthy exercise; but how very few care to go through it! Yet, beloved friends, if it be a wise thing to look well to your business, how much more ought you to look to the business which concerns your immortal souls! If a true shepherd will not neglect his flocks and his herds, should not a wise man care about his thoughts, his feelings, and his actions? Must it not be a wretched condition not to know whether one is saved or not? I sometimes hear people express surprise if they are asked whether they are saved; yet in what ignorance of your own soul's state must you be if you have never put that question to yourself, or if, when it is put, you feel inclined to give no answer to it! I press this matter home upon you, and if you would be saved, you must know first that you are lost. If you would seek to be healed, you must first learn that you are sick. It is not possible that you will repent unless you are aware of your sin; it is not likely that you will look to Christ unless you first know what it is for which you are to look to him. Therefore, I pray you, set apart some season every day, or at least some season as often as you can get it, in which the business of your mind shall be to take your longitude and latitude, that you may know exactly where you are. You may be drifting towards the rocks, and you may be wrecked before you know your danger. I implore you, do not let your ship go at full steam through a fog; but slacken speed a bit, and heave the lead, to see whether you are in deep waters or shallow. I am not asking you to do more than any kind and wise man would advise you to do; do I even ask you more than your own conscience tells you is right? Sit alone a while, that you may carefully consider your case. Get alone again, dear friend, especially dear young friend, that you may diligently search the Scriptures. I am often astounded at the ignorance there still is of what is written in God's Word. Many persons who have even been in Sunday-schools for years, seem to be totally unaware of the plainest truths of the gospel of God's grace; but how can we know what is revealed unless we read and study it for ourselves? Alas, the dust upon many men's Bibles will condemn them! God has been pleased, in this Book, to give us the revelation of the way of salvation, and we ought to rush to the Book with eager anxiety to know what God has said in it; but, instead of doing so, though we can get a Bible for sixpence, and perhaps have a copy in every room in our house, how little do we read it! If you truly desire to be saved, get alone for the earnest and hearty study of the Word of God. How often you may meet with persons who profess to be infidels, yet if you press them closely enough, you will find that they have never even read the New Testament through. There are many more who are in doubt and anxiety, yet they have never gone to see what are the promises of God, and what the Lord is ready to do for them that seek him. I beseech you, as sensible and reasonable beings, do not let God speak to you, and you refuse to hear. You need to be saved from sin, in this Book God has revealed the way of salvation, therefore do not shut up the Book, and fasten the clasps, and leave it neglected. Oh, Book of books, the map of the way to glory; that man invokes a terrible curse upon his own head who refuses to study thee! He does, in effect, shut the gate of heaven against himself, and bar the road to everlasting bliss. If you would be saved, dear friend, sit alone, and consider your case, and then study God's thoughts concerning it. Get alone, further, that you may commune with your God. After we have once learnt the way, we can commune with God anywhere, amidst the roar and turmoil of the crowded city, or on the top of the mast of a ship; but, to begin with, it is best to be alone with the Lord. My dear hearer, have you ever spoken to God in all your life? Have you ever realized that there is such a King in the room with you? There is such a King; it is he who made you, and who has preserved you up to this good hour. You are, surely, not prepared to deny his existence; and if you are not, I beseech you, do not ignore that existence, and live as if there were no God. Oh, speak with him at once! Perhaps five minutes' earnest speech with him may be the turning-point of your life. "I will arise and go to my Father," was the turning-point with the prodigal; and it may be the same with you. "Oh, but I feel so guilty!" Then get alone, and say that to the Lord. "But I do not feel as I ought." Then get alone, and tell that to God. "Oh! but I I am such an unbelieving being." Get alone, and tell out all the truth to the Lord; do not entertain a thought or a feeling which you dare not tell to him. Do not imagine that you can hide anything from him, for he reads your inmost heart. Then take that heart, and lay it bare before him, and say with the psalmist, "Search me, O God, and know my heart: try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting." As one of God's creatures, I could not bear to think that I had seen the glory of the midnight stars, or warmed myself in the brightness of the noonday sun, and yet had never spoken to him who made them all and myself as well. One of our sweetest joys on earth is to speak with him in prayer and praise, to call him Friend, and to be on terms of sweet familiarity with the Most High. I do pray you, then, get alone for these three purposes, first, to consider your case, next, to study the Scriptures concerning your case, and then, that you may speak with God in prayer. Get alone also for one other reason, and that is, that you may avoid distraction. I think that, on the Lord's-day, when people go home, after service, they sometimes make a mistake in talking with those who do not feel as they feel. If the arrows of God have entered your heart, go home alone. If there has been anything in the sermon which has been for your comfort as a Christian, go home alone. If there was anything in the sermon which has been for your warning as a sinner, go home alone. How often may even godly and gracious people talk upon some theme that may rob their fellow-believers of all the good they have received in God's house; and, as for unconverted persons, I am sure that, if they ever feel impressed under the Word, it will be their utmost wisdom to take care of that first impression, and not let it be driven away by foolish or frivolous conversation. Some of us are old enough to recollect the day before there were matches of the kind we now use, and early on a frosty morning some of us have tried to strike a light with flint and steel, and the old-fashioned tinder-box. How long we struck, and struck, and watched, and waited, and at last there was a little spark in the tinder, and then we would hold the box up, and blow on it very softly, that we might keep that little spark alight till we had kindled the fire that we wanted. That tenderness over the first spark is what I invite everyone to practice in spiritual matters. If you would be saved, if there is anything like feeling in your heart, if there is any good desire in your soul, do not begin to talk as soon as you get out of the Tabernacle; that would be like placing the lid on the tinder, and putting the spark out; but get alone, blow on that spark, for peradventure it may come to a flame, and you may find salvation. I advise all persons under sorrow of soul somehow or other to break right away from their companions; when the day's work is done, let them each one say to themselves, "I am not going out with that frivolous person, nor shall I sit in the house with those who will be talking of trifling matters; I have a soul that needs salvation, and I must have my soul saved now. I cannot afford to be in this giddy company." "Let him sit alone." That is good advice which the prophet gives in the text, and I desire to press it upon every awakened person who desires to find the Savior. II. The text goes on to say, in the next place, that we should practice SUBMISSIVE SILENCE: "Let him sit alone and keep silence." In what respects should seeking souls keep silence? I answer, first, if the burden of sin is pressing upon thee, be sure to abstain from all idle talk; for if the idle talk of others, as I have reminded thee, can distract thy thoughts, how much more would thine own! It ill becomes a man, who is on the brink of hell, to be laughing and jesting. When God is angry with thee, canst thou make mirth? I can understand how thou canst be merry when once thou hast come back to the great Father's house, and the fatted calf is killed, and thy Father rejoices over thee; but whilst thou art still covered with thy sins, and art not yet sure of God's forgiveness, sit silent. It is the best thing thou canst do; quietness becomes thee. Lay thy finger on thy lip till thou hast something better to speak of than thou hast as yet. Keep silence, then, from all idle talk. Keep silence also in another respect. Do not attempt to make any excuse for your sin. Oh, how ready sinners are with their excuses! A man says, "But, sir, I have a besetting sin." Do you not think that a great many people make a mistake about besetting sins? There was a negro who used to get drunk, and he said that it was his besetting sin; but his brother negro said, "No, Sambo, it is your upsetting sin;" and so it was. If I were to go to-night across Clapham Common, and half-a-dozen men were to surround me, and rob me of my purse, then I should be beset; but if I were to know that there were thieves there, and yet I walked across the common on purpose to meet with them, you could not say that they had beset me, you would say that I was a fool to walk into their hands. The besetting sin is that which a man fights against, and wars against with all his soul, yet he is overcome by it. Do not lay any stress upon that, as though thy being beset by sin was any excuse to thee, especially if thou goest into the ways of sin. You go and sit with those who drink, and then wonder that you get drunk! You go and associate with those who swear or sing lewd songs, and then you wonder that, the next time you try to pray, a nasty verse of a bad song comes up! It is your own fault; if you go and wilfully mingle with sinners, how can you be a child of God? No, when you know that anything is a sin, keep out of the temptation. He that does not want to get wet should not go out into the rain. Instead of your excuse making your case any better, it makes it worse; therefore, keep silence before thy God. And next, keep silence from all complaining of God. No man is truly saved while he sets himself up as the judge of God; yet this is the practice of many men. If you give them the Word of God, they begin to pull it to pieces. They ask, "Is God so severe that he will mark our faults? Does he even take notice of our evil thoughts? Can it really be true that, for every idle word that a man shall speak, he will have to give an account in the day of judgment?" And then, after judging God to be austere, and too harsh in his dealings with poor fallible flesh and blood, they go on to snatch from his hand the balance and the rod, and sit upon their little throne, and dare to impugn the decrees of the great Judge of all. "It would be wrong," they say, "to cast men into hell, and to punish with eternal wrath the sins of a short life." And then they begin to traverse all the teaching of Scripture, and to cavil at this and object to that. O sirs, if you would be saved, you must give up this wickedness! This kind of conduct will damn you as surely as you live. When prisoners are tried by an earthly judge, and are condemned to die, if they are permitted to speak, they can have no hope of obtaining mercy by criticising the judge, and cavilling at the law. Of course they are not guilty, poor innocents!" It is the harsh law," they say, "that is to blame." But the law must maintain its majesty against such cavillers, and it cannot stoop to mercy, or sheath its sword, while a man is in that humor. So, sinner, sit thou alone, and keep thou silence; presume not to judge thy God. Behold, he cometh with clouds! The trumpet will soon proclaim his appearing, and they who were so free to judge their Maker will cry in another tone when that great day has at last come. With the earth reeling beneath their feet, and the heavens themselves on fire, they will beg the rocks to fall on them, and the hills to hide them from the face of him that sitteth upon the throne, and from the wrath of the Lamb. Go, thou guilty one, sit thee still, and hold thy tongue, and bring thy rebellious heart to submission. Shall the flax contend with the fire, or the stubble fight with the flame? What canst thou do in warring with thy Maker? Sit thou alone, and keep silence, next, from all claims of merit. I know that the tendency of the human heart is to say, "I am no worse than other people, I am a good chapel-going, church-going, psalm-singing person. I give to the poor, I say my prayers, and attend to all that sort of thing." Thou wilt never obtain mercy whilst thou hast a word of that kind to plead. Till thou art like a vessel turned upside down, and drained of every drop of human merit, there is no hope of salvation for thee. Thou must sit alone, and keep silence about those good works of thine, for they are all a lie, and thou knowest it. Thou hast never done a good work in thy life; thou hast either spoilt it by thy selfish motives before it, or by some carelessness in it, or else by some vainglorious pride after it. At the best, thou art nothing but a boasting Pharisee; and though thou mayest wash the outside of thy cup and platter, yet thine heart is full of wickedness, thy soul is steeped in sin. O man, talk no more so exceeding proudly, but sit thou still, and hold thy tongue about merit and deservings before the holy God. There is no way of mercy for any one of us until we shut our mouths, and utter not a single boastful word, but stand guiltily silent before the Lord. I think it is well, too, when a poor sin-burdened soul is silent before God, and unable to make any bold speeches. I recollect that, when I first was seeking the Lord, I heard some good people talking about their confidence in God. I had to hold my tongue then, for I could not say a word about that matter. I heard a young friend say that he had found Christ; but I had to hold my tongue then, for I knew that I had not found him, and even after I had found him, there were times when I dared not say so. I felt in my spirit the question, "Am I self-deceived, or am I not? And if I have spoken pretty boldly since that time, even now, occasionally, I feel that same silence creeping over me. It would have been well if Peter had been silent when he said to his Lord, "Although all shall be offended, yet will not I." I like a man who knows, not only how to speak, but how to sit still; but that latter part is hard work to many. There came a young man to Demosthenes to learn oratory; he talked away at a great rate, and Demosthenes said, "I must charge you double fees." "Why?" he asked. "Why," said the master, "I have first to teach you to hold your tongue, and afterwards to instruct you how to speak." The Lord teaches true penitents how to hold their tongues. They open not their mouth when he has laid trouble upon them, and even in the company of good people they are sometimes dumb with silence, and they hold their tongue even from good. It is not an ill thing that they should act thus, for often the will of the Lord is not done with words; and sometimes, that silence which is frost of the mouth is thaw of the soul, and the heart flows best before God when even praise sits silent on our tongues. O beloved, in thine hour of darkness because of thy sin, sit thou still, and hold thy tongue, for it is oftentimes the way of peace to the soul! III. Now I shall ask your special and patient attention for just a few minutes to the third point, which is, PROFOUND HUMILIATION: "Let him put his mouth in the dust; if so be there may be hope." Upon this matter, I would earnestly address those who are not yet saved, but who desire to be. Dear friends, it often happens that men do not obtain peace with God because they have not come low enough. The gate of heaven, though it is so wide that the greatest sinner may enter, is nevertheless so low that pride can never pass through it. Thou must stoop if thou wouldst enter heaven. "Let him put his mouth in the dust." I do believe that this precept is needed by very many; and That, when they obey it, they will get peace, but never till then. "Let him put his mouth in the dust." Oriental monarchs require very lowly reverence from their subjects; it is out of keeping with our manners and customs, but the similitude holds good in our relation to the Lord God. When we come before him, we must prostrate ourselves till we bow our mouths in the dust. What can this expression mean? "Let him put his mouth in the dust; if so be there may be hope." It means, first, that there must be true, humble, lowly, confession of sin. You say that you have been praying, yet you have not found peace; have you confessed your sins? This is absolutely necessary, confess your sins to me? you ask. No, thank you; I do not want to hear your confession. It would do me much harm, and it could do you no good to tell them to me; it is to God alone that this confession should be made. Some men have never really made a confession of their sin to God at all; they have done it in such general and insincere terms that it did not amount to a confession. Go you, enter your chamber, shut the door, and get alone; and there, with words or without words, as you find it best, acknowledge before God your omissions and commissions, what you have done and what you have not done. Pour out the whole story before God, and cry with the publican, "God be merciful to me a sinner." Do not cloak or dissemble before the Almighty. Let all your sins appear. Take a lowly place; not simply be a sinner in name, but confess that thou art a sinner in fact and deed. I do believe that some of you are in darkness much longer than you need to be, because you do not stoop to a humble confession of your sin. Let the lances into this ugly gathering of yours that brings you so much inflammation of mind and pain of spirit. Let your confession flow like water before God; pour out your heart before him. Own to your sins, take the place of a sinner, for this is a great way towards finding salvation: "If so be there may be hope." Further than that, dear friends, when it is said that we are to put our mouths in the dust, it means that we are to give up the habit of putting ourselves above other people, and finding fault with others. How often is the value of our penitence destroyed because we have looked at Mistress Somebody, and said, "Well, I am guilty, but still, well, I am not such a hypocrite as Mrs. So-and-so." What have you to do with her? "Oh!" says another, "I know I have been a bad man, but then I I I have never been as bad as old So-and-so." What have you to do with him? Here are you pretending to be humble, yet you are as proud as Lucifer. I know you; you are like that man who went up to the temple, and pretended that he was going to pray, and then he said, "God, I thank thee that I am not as other men are," and so forth;" nor even as this publican;" turning his eye in disdain towards the true penitent. There is many a man who says, "I am a sinner, but then I am a total abstainer and wear the blue ribbon; that is a good thing, is it not?" Yes, it is, but not if you trust in it for salvation. "Oh, but!" says another, "I know that I have not lived as I ought, but I have always paid 20s. in the pound." So ought every honest man, but what is there to be proud about in that? Are you going to get to heaven by paying 20s. in the pound to a man, and not a penny in the pound to God? Yet that is often the way of men. Or else perhaps we are accusing others while we pretend that we are ourselves humble. We must get rid of all such bad habits if we want the Lord to have mercy upon us. I believe a sincere penitent thinks himself to be the worst man there is, and never judges other people, for he says in his heart, "That man may be more openly guilty than I am, but very likely he does not know as much as I do, or the circumstances of his case are an excuse for him." A woman, convinced of sin, says, "It is true, that woman has fallen, and her life is full of foulness; but perhaps if I had been tempted as she was, and had been deceived as she was, I should have been even worse than she is." Oh, that we might all give up that habit of cavilling at other people, and put our mouths in the dust in self-abasement before God! I think that putting our mouths into the dust also means that we realize our own nothingness in the presence of God. We have nothing to say, nothing to claim, nothing to boast of; if the Lord should never look upon us in mercy, yet we could not complain of him. If he were to banish us from his presence for ever, yet could we not open our mouths to accuse him, but must say, "Thou art just when thou judges; thou art clear when thou condemnest." That, dear friends, is putting your mouth in the dust; feeling that, in God's sight, you are only like the dust. If you have sought the Lord, and have not found him, I do exhort you to sink yourself lower. Believe that you have no strength, that you have no righteousness, that you are truly lost and ruined and undone, that you are nothing but a mass loathsomeness before the thrice-holy God; and bow before him with this conviction in your heart, "if so be there may be hope." I am not going to preach upon that last part of the text, because the time has almost gone, and also for another reason, because I have not to say to you, "If so be there may be hope." There is hope for any man, or woman, or child here, I like to say "child" as well as "man, or woman," because I believe that children are often the best part of my congregation. Last Monday week, we had five children before the church, one after the other, whose testimony for Christ was quite as clear as that of any of the elders among us. What an important part of the congregation the boys and girls make up! I believe that there are almost as many saved among the little ones now in this congregation as there are of grown-up people, perhaps even more. Well now, if any of you who are guilty, whether old or young, come before the Lord, and confess your sin, and trust in Christ for mercy, you shall have mercy. I do not know who you are, and I do not care who you are; but whosoever shall come, and confess his sin in all lowliness of heart, and in faith believe in the Lord Jesus Christ, he shall have mercy. Christ sits on his throne of grace, and stretches out the silver scepter. Bow before him, and he will forgive your sin. The fountain is opened for sin and for uncleanness; if thou art sinful and unclean, come to the fountain that Christ has opened, and which the devil cannot close, and wash and be clean this very hour. God in infinite mercy is ready to forgive, his heart yearns over the wanderers. He stretches out his hands, and entreats thee to come back, and he is grieved until thou dost return. If there be in thy heart any sorrow for having sinned against thy God, if there be any anxiety to come back to him, come back. If thou dost but turn thy face towards him, whilst thou art yet a great way off, he sees, he has compassion upon thee, he runs to thee, he embraces thee. Fall into his arms now. Believe thou in his Son; trust thyself with Jesus, for he never yet failed any who trusted him. Make him the Trustee of thy soul, for he is a Trustee who can be trusted. Deposit in his hands thy spirit, for he is able to keep that which thou committest unto him against that day. We are getting into summer, and I feel very anxious that none of my hearers should have to say, "The harvest is past, the summer is ended, and we are not saved." Then, before the harvest comes, now that the summer is just beginning, may the Lord incline your hearts to come and put your trust in Jesus! Many of you are from the country; you have come to see London. Of all the sights possible to you, the best will be first to see yourselves, and then to see your Savior. There is no exhibition like the exhibition of the love of God in Jesus Christ to guilty sinners. May this be the best day you have ever lived because it shall be the first day you have ever truly lived with the life of God in your soul! I pray the Lord to bless my words to every one of you without exception. Surely, there is not anybody here who would wish to be left out. God bless you all, for Christ's sake! Amen.