John Calvin Commentary Lamentations 3:32

"For though he cause grief, yet will he have compassion according to the multitude of his lovingkindnesses." — Lamentations 3:32 (ASV)

We saw in the last Lecture that the best and only true remedy for sorrows is when the faithful are convinced that they are chastised only by the paternal hand of God, and that the end of all their evils will be blessed. Now, they cannot assume this for themselves; but God comes to their aid and declares that he will not be angry forever with his children. For this promise extends generally to the whole Church,

“For a moment I afflicted thee, in the time of mine indignation, but with perpetual mercies will I follow thee” (Isaiah 54:7, 8).

And again,

“I will visit their iniquities with a rod, yet my mercy I will not take away from them”
(Psalms 89:33, 84).

Therefore, when the faithful feel assured that their punishment is only for a time, then they take hold of hope and thus receive invaluable comfort in all their troubles.

Jeremiah now pursues the same subject: that God will show compassion according to the multitude of his mercies, though he causes sorrow to men. This may indeed be generally applied to all mankind; but, as we have said, God has promised this to his own Church.

All miseries, regarded in themselves, are tokens of the wrath and curse of God. However, since all things turn out for good and for salvation to the children of God when they embrace this truth—that God, as the Prophet Habakkuk says, remembers mercy in wrath (Habakkuk 3:2)—they restrain themselves, do not despond, and are not overwhelmed with despair.

We now therefore understand the Prophet’s object in saying that though God afflicts, he yet remembers mercy.

But we must at the same time bear in mind what I have previously shown: that the faithful are exposed to various troubles because it is profitable for them to be chastised by God’s hand. This shows the necessity of this doctrine, for if we were exempt from all adversities, this admonition would be superfluous.

But since it is inevitable that God will smite us with his rods—not only because we deserve to be smitten, but also because it is expedient—it is necessary to flee to this consolation which is offered to us: namely, that God, having afflicted us with grief, will again show us compassion, indeed according to the multitude of his mercies. He confirms the truth of what he asserts by referring to the very nature of God himself.

Therefore, so that the faithful might not debate with themselves whether God would be propitious to them after inflicting on them a temporary punishment, the Prophet comes to their aid. He sets before them the mercy of God—or rather mercies, in the plural number—as though he had said that God could not deny himself and therefore would always be merciful to his people. For otherwise his mercy would be obliterated—indeed, that mercy which is inseparable from his eternal essence and divinity.

And so, when God is pleased briefly to show what he is, he sets forth his mercy and patience. For unless his goodness and mercy meet us when we come to him, dread would immediately absorb all our thoughts. But when God comes forth as if clothed and adorned with mercy, we may then entertain hope of salvation. And though conscious of evil, yet while we rely on God’s mercy, we will never lose the hope of salvation. Thus we apprehend the Prophet’s meaning.