This mode of speaking was often used by the saints, because God, when it pleased
JOHN CALVIN
59. O LORD, thou hast seen my wrong: judge thou my cause.
59. Vidisti, Jehova, oppressionem (subversionem, alii vertunt, iniquitatem) meam; judica judicium meum.
The word {,}עותתיoutti, is rendered by some ``iniquity,'' but in an ironical sense, as though the Prophet had said, ``Thou, God, knowest whether I have offended.''
But the word is to be taken passively; the verb {,}עותout, means, to subvert, as we have elsewhere seen, even in this chapter. Then, by his subversion, he means oppression, even when his adversaries unworthily trod him under their feet. And hence he asks God at the same time to judge his judgment, that is, to undertake his cause, and to appear as his defender, as he had formerly done; for he saw his subversion, that is, he saw that he was unjustly cast down and laid prostrate by the wicked. It follows, ---
Lamentations 3:60
60. Thou hast seen all their vengeance and all their imaginations against me.
60. Vidisti omnes ultiones ipsorum, omnes cogitationes contra me.
This mode of speaking was often used by the saints, because God, when it pleased him to look on their miseries, was ever ready to bring them help. Nor were they words without meaning, when the faithful said, O Lord, thou hast seen; for they said this for their own sake, that they might shake off all unbelief. For as soon as any trial assails us, we imagine that God is turned away from us; and thus our flesh tempts us to despair. It is hence necessary that the faithful should in this respect struggle with themselves and feel assured that God has seen them. Though, then, human reason may say, that God does not see, but neglect and disregard his people, yet on the other hand, this doctrine ought to sustain them, it being certain that God does see them. This is the reason why David so often uses this mode of expression.
Thou, Jehovah, he says, hast seen all their vengeances By vengeances here he means acts of violence, according to what we find in Psalm 8:2, where God is said ``to put to flight the enemy and the avenger.'' By the avenger there he simply means, not such as retaliate wrongs, but cruel and violent men. So also, in this place, by vengeances, he means all kinds of cruelty, as also by thoughts he means wicked counsels, by which the ungodly sought to oppress the miserable and the innocent.
He again repeats the same thing, ---
Lamentations 3:61
61. Thou hast heard their reproach, O LORD, and all their imaginations against me;
61. Audivisti probra ipsorum, Jehova, omnes cogitationes eorum contra me.
We see that this is a repetition, but for vengeances he now mentions reproaches
And in this way he sought again to turn God to mercy; for when he brings no aid, he seems to close his eyes and to render his ears deaf; but when he attends to our evils, he then soon brings help. The Prophet, then, having said that God saw, now refers to hearing: he had heard their reproaches. Adopting a language not strictly proper, he adds, that he had heard their thoughts; though he speaks not only of their secret counsels, but also of all the wicked conspiracies by which his enemies had contrived