Lamentations 5:19
Verse
Context
Sermons
Vance HavnerSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Thou, O Lord, remainest for ever - Thou sufferest no change. Thou didst once love us, O let that love be renewed towards us!
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The glory of Zion, the earthly habitation of the Lord, is at an end, but the throne of the Lord endures eternally. Through this thought, the lamentation rises to the prayer that the Lord may not forsake His people for ever, but re-establish His kingdom on the earth. "Thou, O Jahveh, art enthroned eternally." This thought is expressed as the ground of hope, in nearly the same words as are found in Psa 102:13. Jahveh is the God of salvation. Since His throne endures eternally in heaven, He cannot let His kingdom perish on the earth. On this is founded the request, "Why wilt Thou forget us for ever, forsake us for a length of days (i.e., through life, always, Psa 23:6)?" This the Lord cannot do, because of His grace. From this is developed the further request (Lam 5:21), "Lead us back to Thyself, that we may return." We must not restrict השׁיב and שׁוּב to conversion to the Lord (Kalkschmidt, Ewald, Vaihinger, Gerlach); they signify the re-establishment of the gracious relation, which is, of course, impossible without repentance and conversion on the part of Israel. It is wrong to refer the words to the restoration of the people to their native land, or to the re-establishment of the theocracy (Dathe, Thenius), because it is not the exiles who address this petition to the Lord. The mode in which we are to understand the "bringing back to Jahveh" is shown in the second hemistich, "renew our days, as they were in former times," i.e., vouchsafe to us again the life (or state of grace) which we enjoyed in former times. In Lam 5:22 this request is based on an argument introduced in a negative form. כּי אם, after a negative clause, signifies nisi, but (Ger. sondern). This meaning developed into that of a strong limitation (cf. Ewald, 356), unless = provided that. Thus literally here: "unless Thou hast utterly rejected us, - art very wroth against us." This case, however, is merely stated as a possibility, the actual occurrence of which is out of the question. The idea is the same as that expressed by Jeremiah (Jer 14:19) in the form of a question, in order to give greater emphasis to his intercession for his nation. The Lord cannot have utterly rejected His people Israel, because He would thereby make His name to be despised in the eyes of the nations (Jer 14:21). Thus terminates this lamentation, with a request for whose fulfilment faith can hope with confidence.
Jamieson-Fausset-Brown Bible Commentary
(Psa 102:12). The perpetuity of God's rule over human affairs, however He may seem to let His people be oppressed for a time, is their ground of hope of restoration.
John Gill Bible Commentary
Thou, O Lord, remainest for ever,.... The same in his nature and perfections; in his grace and goodness; in his power and faithfulness; in his purposes and promises; though all things else change, are fickle and inconstant, he changes not, but abides the same, without any variableness or shallow of turning; whatever revolutions there are in the world, or alterations in the course of Providence, yet he remains firm and unalterable in his counsel and covenant; though all material things are subject to decay, and even his own sanctuary lay in ruins, yet he himself continued just as he ever was. The eternity and unchangeableness of God are of great use and comfort to his people in times of distress, and to be regarded and observed: thy throne from generation to generation; though his throne on earth, in Jerusalem, in the temple, was thrown down, yet his throne in heaven remained unshaken; there he sits, and reigns, and rules, and overrules all things here below to his own glory and the good of his people; and this is the saints' comfort in the worst of times, that Zion's King reigns; he has reigned, and will reign, throughout all generations. The Targum is, "the house of thine habitation in the high heavens; the throne of thy glory to the generations of generations?''
Lamentations 5:19
A Prayer for Restoration
18because of Mount Zion, which lies desolate, patrolled by foxes. 19You, O LORD, reign forever; Your throne endures from generation to generation. 20Why have You forgotten us forever? Why have You forsaken us for so long?
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Thou, O Lord, remainest for ever - Thou sufferest no change. Thou didst once love us, O let that love be renewed towards us!
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The glory of Zion, the earthly habitation of the Lord, is at an end, but the throne of the Lord endures eternally. Through this thought, the lamentation rises to the prayer that the Lord may not forsake His people for ever, but re-establish His kingdom on the earth. "Thou, O Jahveh, art enthroned eternally." This thought is expressed as the ground of hope, in nearly the same words as are found in Psa 102:13. Jahveh is the God of salvation. Since His throne endures eternally in heaven, He cannot let His kingdom perish on the earth. On this is founded the request, "Why wilt Thou forget us for ever, forsake us for a length of days (i.e., through life, always, Psa 23:6)?" This the Lord cannot do, because of His grace. From this is developed the further request (Lam 5:21), "Lead us back to Thyself, that we may return." We must not restrict השׁיב and שׁוּב to conversion to the Lord (Kalkschmidt, Ewald, Vaihinger, Gerlach); they signify the re-establishment of the gracious relation, which is, of course, impossible without repentance and conversion on the part of Israel. It is wrong to refer the words to the restoration of the people to their native land, or to the re-establishment of the theocracy (Dathe, Thenius), because it is not the exiles who address this petition to the Lord. The mode in which we are to understand the "bringing back to Jahveh" is shown in the second hemistich, "renew our days, as they were in former times," i.e., vouchsafe to us again the life (or state of grace) which we enjoyed in former times. In Lam 5:22 this request is based on an argument introduced in a negative form. כּי אם, after a negative clause, signifies nisi, but (Ger. sondern). This meaning developed into that of a strong limitation (cf. Ewald, 356), unless = provided that. Thus literally here: "unless Thou hast utterly rejected us, - art very wroth against us." This case, however, is merely stated as a possibility, the actual occurrence of which is out of the question. The idea is the same as that expressed by Jeremiah (Jer 14:19) in the form of a question, in order to give greater emphasis to his intercession for his nation. The Lord cannot have utterly rejected His people Israel, because He would thereby make His name to be despised in the eyes of the nations (Jer 14:21). Thus terminates this lamentation, with a request for whose fulfilment faith can hope with confidence.
Jamieson-Fausset-Brown Bible Commentary
(Psa 102:12). The perpetuity of God's rule over human affairs, however He may seem to let His people be oppressed for a time, is their ground of hope of restoration.
John Gill Bible Commentary
Thou, O Lord, remainest for ever,.... The same in his nature and perfections; in his grace and goodness; in his power and faithfulness; in his purposes and promises; though all things else change, are fickle and inconstant, he changes not, but abides the same, without any variableness or shallow of turning; whatever revolutions there are in the world, or alterations in the course of Providence, yet he remains firm and unalterable in his counsel and covenant; though all material things are subject to decay, and even his own sanctuary lay in ruins, yet he himself continued just as he ever was. The eternity and unchangeableness of God are of great use and comfort to his people in times of distress, and to be regarded and observed: thy throne from generation to generation; though his throne on earth, in Jerusalem, in the temple, was thrown down, yet his throne in heaven remained unshaken; there he sits, and reigns, and rules, and overrules all things here below to his own glory and the good of his people; and this is the saints' comfort in the worst of times, that Zion's King reigns; he has reigned, and will reign, throughout all generations. The Targum is, "the house of thine habitation in the high heavens; the throne of thy glory to the generations of generations?''