25 Yahweh is good to those who wait on him,
to the person that seeks him.
26 It is good to wait in silence
for the salvation of Yahweh.
27 It is good for a man who carries
the yoke of his childhood.
Harris, W. H., III, Ritzema, E., Brannan, R., Mangum, D., Dunham, J., Reimer, J. A., & Wierenga, M. (Eds.). (2012). The Lexham English Bible (La 3:25–27). Bellingham, WA: Lexham Press.
3:25–27 / Tet. All three verses not only begin with the same letter of the Hebrew alphabet (tet), but the very same word tob, “good.” The poet presents three things that are good for those who are faithful to him.
The first good stated comes from the Lord. The Lord is good to those who put their hope in him. The poet, speaking in the persona of the “man of affliction,” has already stated that he has hope (v. 21, though the previous verse had stated that his hope was gone). According to the second colon of this verse, the one who has hope actively pursues God. The natural tendency of one who suffers at the hand of God is to try to run away, but the better course, as spelled out by verse 25, is rather to seek God. To seek God means to communicate with him, to come into his presence, and to get his help. In the light of the sin that has brought on the punishment, it likely means that they confess and repent of wrongdoing (see vv. 40–42). The Lord will be good to such people. God’s goodness would begin by withdrawing from the punishment that he was presently directing at his people. He would restore them and bring them prosperity rather than pain.
The second and third lines in this stanza state what good things God’s people can do. The first involves quiet (patient?) waiting for the salvation of God. This statement needs to be read in the context of Lamentations, which are words directed toward God with the hope of eliciting relief from his punishment. The poet is not silent, but neither is the poet angry and fuming toward God. He raises challenges toward God’s continued affliction, but he does not question the fundamental justice of it. In other words, he acknowledges that it is punishment for their sin. However, he believes that enough is enough. He will go on to argue that the enemies that God used have overstepped their bounds and now deserve God’s punishment (see vv. 52–66).
The final good of the stanza states that it is good to bear the yoke when one is young. The yoke here is the yoke of God’s discipline. As a yoke channels the energies of animals, so God’s yoke of discipline curbs the wayward actions of his people. The implication of the statement seems to be that if one experiences God’s chastisement when young, then later in life the person will walk the straight and godly path. The mention of the yoke is reminiscent of Jeremiah 27 and 28. There the prophet is described as wearing a yoke and declaring God’s charge that his people submit themselves to Nebuchadnezzar’s rule. In other words, Nebuchadnezzar was God’s instrument of discipline and the people should accept that and learn. If they did, then they would be able to stay in the land. However, if they did not, then God would bring “sword, famine and plague” (Jer. 27:13) on them, which is exactly what happened. The people chose to listen to false prophets of peace like Hananiah rather than to Jeremiah. Accordingly, they suffered a fate worse than the wooden yoke of discipline that Jeremiah wore.
3:26 good: Not only is God good to those who wait and hope on Him (v. 25), but it was also good for the people. hope and wait quietly: A quiet confidence in the salvation of the Lord is always in order. Verses 22–26 focus on the renewal of hope in the midst of terrible distress.
3:26 wait quietly. In a posture of prayer and expectation. salvation. In this instance, deliverance from peril, not salvation from sin.
3:26 In the midst of Jeremiah’s wailing dirge, the prophet is overwhelmed by thoughts of God’s promised salvation. Hope wells up within him and his spirit is quieted, leading him to the expression of those great truths of God’s providence. Jeremiah had “food to eat” that the average person did not know (cf. John 4:32).
It is, indeed, an abrupt phrase when he says, Good and he will wait; for these words are without a subject; but as it is a general statement, there is no ambiguity. The Prophet means that it is good to hope and to be silent as to the salvation of God. Then the verbs in the future tense ought to be rendered as subjunctives, as though it was said, “It is good when any one hopes in the salvation of Jehovah, and is silent, that is, bears patiently all his troubles until God succours him.”
But the Prophet here reminds us, that we are by no means to require that God should always appear to us, and that his paternal favour should always shine forth on our life. This is, indeed, a condition sought for by all; for the flesh inclines us to this, and hence we shun adversities. We, then, naturally desire God’s favour to be manifested to us; how? in reality, so that all things may go on prosperously, that no trouble may touch us, that we may be tormented by no anxiety, that no danger may be suspended over us, that no calamity may threaten us: these things, as I have said, we all naturally seek and desire. But in such a case faith would be extinguished, as Paul tells us in his Epistle to the Romans, “For we hope not,” he says, “for what appears, but we hope for what is hidden.” (Rom. 8:24, 25.) It is necessary in this world that the faithful should, as to outward things, be miserable, at one time exposed to want, at another subject to various dangers—at one time exposed to reproaches and calumnies, at another harassed by losses: why so? because there would be no occasion for exercising hope, were our salvation complete. This is the very thing which the Prophet now teaches us, when he declares that it is good for us to learn in silence to wait for the salvation of God.
But to express more clearly his mind, he first says, He will wait, or hope. He teaches the need of patience, as also the Apostle does, in Heb. 10:36; for otherwise there can be no faith. It hence appears, that where there is no patience, there is not even a spark of faith in the heart of man; how so? because this is our happiness, to wait or to hope; and we hope for what is hidden. But in the second clause he explains himself still more clearly by saying, and will be silent. To be silent means often in Scripture to rest, to be still; and here it signifies no other thing than to bear the troubles allotted to us, with a calm and resigned mind. He is then said to be silent to God, who remains quiet even when afflictions supply occasion for clamouring; and hence this quietness is opposed to violent feelings; for when some trouble presses on us, we become turbulent, and are carried away by our fury, at one time we quarrel with God, at another we pour forth various complaints. The same thing also happens, when we see some danger, for we tremble, and then we seek remedies here and there, and that with great eagerness. But he who patiently bears his troubles, or who recumbs on God when dangers surround him, is said to be silent or to rest quietly; and hence the words of Isaiah, “In hope and silence;” for he there exhorts the faithful to patience, and shews where strength is, even when we trust in God, so as willingly to submit to his will, and to be ready to bear his chastisements, and then when we doubt not but that he will be ready to bring us help when we are in danger. (Isa. 30:15.)
We now perceive what the Prophet means when he says, that it is good if we wait and be silent as to the salvation of God; even because our happiness is hid, and we are also like the dead, as Paul says, and our life is hid in Christ. (Col. 3:3.) As then it is so, we must necessarily be silent as to God’s salvation, and cherish hope within, though surrounded with many miseries. 
26. quietly wait—literally, “be in silence.” Compare La 3:28 and Ps 39:2, 9, that is, to be patiently quiet under afflictions, resting in the will of God (Ps 37:7). So Aaron (Le 10:2, 3); and Job (Job 40:4, 5).
Ver. 26.—Should both hope and quietly wait; rather, should wait in silence. “Silence” is an expression of the psalmist’s (the Lamentations are psalms) for resignation to the will of God; comp. Ps. 62:1 (Hebrew, 2), 65:1 (Hebrew, 2), and see Authorized Version, margin. The thought of the verse is that of Ps. 37:7.
26 Though the phrase “it is good to wait silently” (טוב ויחיל ודומם) is a rare construction in the OT (see Note 26.a.), the concept of waiting silently for God’s deliverance certainly is not (see Pss 37:9; 62:2, 6 [ET 62:1, 5]). Lam 2:10 describes the elders of Zion sitting in stupefied silence. This silence, however, seems to be one of expectation. Renkema (396) argues that this silence in 3:26 “ought to be understood as more than simply sitting in a sort of paralyzed amazement. The present text speaks rather of a tenacious intensification of ‘being silent,’ of a conscious option for remaining silent.” In other words, this text transforms silence from a posture of the defeated to one of the soon-to-be delivered. Further, this silence does not preclude prayer, given 2:11–19 and 3:19–24. Thus, the silence heightens the waiting that will eventually be rewarded with “the salvation of the Lord” (לתשׁועת יהוה), though at this point the speaker does not specify what such salvation entails.
 Longman, T., III. (2012). Jeremiah, Lamentations. (W. W. Gasque, R. L. Hubbard Jr., & R. K. Johnston, Eds.) (pp. 369–370). Grand Rapids, MI: Baker Books.
 Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 952). Nashville: T. Nelson Publishers.
 Crossway Bibles. (2008). The ESV Study Bible (p. 1487). Wheaton, IL: Crossway Bibles.
 Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., La 3:26). Nashville: Thomas Nelson.
 Calvin, J., & Owen, J. (2010). Commentaries on the Prophet Jeremiah and the Lamentations (Vol. 5, pp. 412–413). Bellingham, WA: Logos Bible Software.
 Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 1, p. 563). Oak Harbor, WA: Logos Research Systems, Inc.
 Spence-Jones, H. D. M. (Ed.). (1909). Lamentations (p. 33). London; New York: Funk & Wagnalls Company.
 Garrett, D. (2004). Song of Songs, Lamentations (Vol. 23B, p. 416). Dallas, TX: Word, Incorporated.