Exegetical and Hermeneutical Commentary of Lamentations 5:19

Thou, O LORD, remainest forever; thy throne from generation to generation.

19. abidest ] mg. sittest as king. Cp. Psa 102:12.

Fuente: The Cambridge Bible for Schools and Colleges

19 22. See intr. note to ch.

Fuente: The Cambridge Bible for Schools and Colleges

Remainest – Or, reignest. The earthly sanctuary is in ruins, but the heavenly throne in unchangeable glory.

Fuente: Albert Barnes’ Notes on the Bible

Lam 5:19-22

Thou, O Lord, remainest forever; Thy throne from generation to generation.

The everlasting throne

Thus at last our attention is turned from earth to heaven, from man to God. In this change of vision the mood which gave rise to the Lamentations disappears. Since earthly things lose their value in view of the treasures in heaven, the ruin of them also becomes of less account. For the moment the poet forgets himself and his surroundings in a rapt contemplation of God. This is the glory of adoration, the very highest form of prayer, that prayer in which a man comes nearest to the condition ascribed to angels and the spirits of the blessed who surround the throne and gaze on the eternal light. The continuance of the throne of God is the idea that now lays hold of the elegist as he turns his thoughts from the miserable scenes of the ruined city to the glory above. This is brought home to his consciousness by the fleeting nature of all things earthly. God only remains, eternal, unchangeable. His is the only throne that stands secure above every revolution. The unwavering faith of our poet is apparent at this point after it has been tried by the most severe tests. Jerusalem has been destroyed, her king has fallen into the hands of the enemy, her people have been scattered; and yet the elegist has not the faintest doubt that her God remains and that His throne is steadfast, immovable, everlasting. The fall of Israel in no way affects the throne of God; it is even brought about by His will; it could not have occurred if He had been pleased to hinder it. This idea of the elegist is in line with a familiar stream of Hebrew thought, and his very words have many an echo in the language of prophet and psalmist, as, for example, in the forty-fifth Psalm, where we read, Thy throne, O God, is forever and ever. The grand Messianic hope is founded on the conviction that the ultimate establishment of Gods reign throughout the world will be the best blessing imaginable for all mankind. Sometimes this is associated with the advent of a Divinely anointed earthly monarch of the line of David. At other times Gods direct sovereignty is expected to be manifested in the day of the Lord. For Christians, at least as much as for Jews, the eternal sovereignty of God should be a source of profound confidence, inspiring hope and joy. Now the elegist ventures to expostulate with God on the ground of the eternity of His throne. A long time had passed since the siege, and still the Jews were in distress. It was as though God had forgotten them or voluntarily forsaken them. This is a dilemma to which we are often driven. If God is almighty can He be also all-merciful? If what we knew furnished all the possible data of the problem this would be indeed a serious position. But our ignorance silences us. Some hint of an explanation is given in the next phrase of the poets prayer. God is besought to turn the people to Himself. The language of the elegy here points to a personal and spiritual change. We cannot water it down to the expression of a desire to be restored to Palestine. Nor is it enough to take it as a prayer to be restored to Gods favour. The double expression, Turn Thou us unto Thee, O Lord, and we shall be turned, points to a deeper longing, a longing for real conversion, the turning round of the heart and life to God, the return of the prodigal to his Father. In the next place, it is to be observed that the turning here contemplated is positive in its aims, not merely a flight from the wrong way. To turn from sin to blank vacancy and nothingness is an impossibility. The great motive must be the attraction of a better course rather than revulsion from the old life. This is the reason why the preaching of the Gospel of Christ succeeds where pure appeals to conscience fail. Then we may notice, further, that the particular aim of the change here indicated is to turn back to God. As sin is forsaking God, so the commencement of a better life must consist in a return to Him. But this is not to be regarded as a means towards some other end. We must not have the homecoming made use of as a mere convenience. It must be an end in itself, and the chief end of the prayer and effort of the soul, or it can be nothing at all. The poet is perfectly confident that when God takes His people in hand to lead them round to Himself He will surely do so. If He turns them they will be turned. The words suggest that previous efforts had been made from other quarters, and had failed. The prophets, speaking from God, had urged repentance, but their words had been ineffectual. It is only when God undertakes the work that there is any chance of success. Next, we see that the return is to be a renewal of a previous condition. The poet prays, Renew our days as of old–a phrase which suggests the recovery of apostates. Possibly here we have some reference to more external conditions. There is a hope that the prosperity of the former times may be brought back. And yet the previous line, which is concerned with the spiritual return to God, should lead us to take this one also in a spiritual sense. The memory of a lost blessing makes the prayer for restoration the more intense. In some respects restoration is more difficult than a new beginning. The past will not come back. The innocence of childhood, when once it is lost, can never be restored. That first, fresh bloom of youth is irrecoverable. On the other hand, what the restoration lacks in one respect may be more than made up in other directions. Though the old paradise will not be regained, though it has withered long since, and the site of it has become a desert, God will create new heavens and a new earth which shall be better than the lost past. In our English Bible the last verse of the chapter reads like a final outburst of the language of despair. It seems to say that the prayer is all in vain, for God has utterly forsaken His people. But another rendering is now generally accepted, though our revisers have only placed it in the margin. According to this we read, Unless Thou hast utterly rejected us, etc. There is still a melancholy tone in the sentence, as there is throughout the book that it concludes; but this is softened, and now it by no means breathes the spirit of despair. Turn it round, and the phrase will even contain an encouragement. If God has not utterly rejected His people assuredly He will attend to their prayer to be restored to Him. But it cannot be that He has quite cast them off. Then it must be that He will respond and turn them back to Himself. Thus we are led even by this most melancholy book in the Bible to see, as with eyes purged by tears, that the love of God is greater than the sorrow of man, and His redeeming power more mighty than the sin which lies at the root of the worst of that sorrow, the eternity of His throne, in spite of the present havoc of evil in the universe, assuring us that the end of all will be not a mournful elegy, but a paean of victory. (W. F. Adeney, M. A.)

Thou, O Lord, remainest forever, Thy throne from generation to generation

1. Gods unchangeableness a support in troubles.

(1) Look upon the choicest things that the world affords as mutable, this will take off thine affections from them, they perish, but the Lord endures, they all wax old like a garment, but God is the same forever (Psa 102:26-27). This will make their loss to thee, thy deprivation of them to be no sore affliction, for who will breathe out sighs, at the breaking of an earthen vessel, at the scattering of a vapour, at the withering of a flower, or the vanishing of a shadow?

(2) In your worst condition, when you are afflicted and tossed with the waves of sorrow, stay, and still yourselves with the thoughts of the unchangeableness of your God, He is immutable as well in His mercy as in His holiness, He is that Sun that shineth always with a like brightness, and remember that as this is the way to bring serenity in your hearts, so also your safety at all times depends upon Gods immutability (Mal 3:6; Psa 73:23-26).

(3) Hold out alacrity, be cheerful, let not your souls faint, and your hearts die within you, though your lovers have forsaken you, your friends turn enemies, and your adversaries set up their ensigns for banners, your God is unchangeable in His love, neither life, nor death, principalities, nor powers shall take you out of His thoughts, He thinks as well of you when you are black with persecution, as when you are fair, and shine in a prosperous condition; for the Church is His beloved, though a lily among thorns (Son 2:2). And the immutability of His rule will terminate the worst of your sorrows (Psa 7:9; Jer 29:11).

(4) Lastly, remember what God is, and that in a degree it is your duties to assimilate Himself, therefore humble yourselves for your fickleness in your purposes, and for your changeableness in your resolves for holiness, have not hereafter a heart loving to wander (Jer 14:10). Be not soon removed (Gal 1:6). Keep close to your determinations for the things of heaven, let not the blasts of seducers take your spirits from their hinges, either in relation to principles or duties (Eph 4:14). You must imitate your Father, and you see He is a God that is immutable.

2. God is eternal as well as immutable.

(1) Look upon this attribute of God which, like a golden thread, runs through all the rest, and admire it; let thy soul echo out the praises of Divine eternity upon all occasions (1Ti 1:17). And well mayest thou, for this the eternity of God exceeds that of the most glorious creatures: theirs is but an half eternity, it is to everlasting, not like the Lords from everlasting; theirs is not intrinsical in themselves, they receive it, but Gods is independent; they cannot communicate to others, or extend it beyond themselves as the Lord can, therefore now extol Gods eternity, and let it be matter of wonder to thy soul.

(2) Be not dismayed when the rage and fury of your adversaries speaks a stripping, a deprivation of all enjoyments, when they tell you they will enter upon your houses, seize upon your lands, take away your food, and deprive you of the delight of your eyes, tell them you know these things are but mutable, and they may take them, but they cannot take away your God, who is eternal in the heavens.

(3) Rest not upon creatures, Solomon gives you to know that their strength, their help is vanity, put your trust in this the eternal God, He hath said He will never fail you nor forsake you, He is not as man that He should repent, He is faithful as well as eternal, and cannot deny Himself (2Ti 2:13). (D. Swift.)

Wherefore dost Thou forget us forever, and forsake us so long time?–

Helps for time of desertion

For the ship doth not more naturally arise with the flowing in of the waters, than doubts in the soul with the coming in of troubles. For all this while God is but either trying thy disposition, and the frame and temper of thy spirit towards Himself, He is but seeing whether thou wilt love Him frowning as well as smiling upon thy soul (Isa 8:17), or ransacking of thine heart, and making discovery to thee of the filth and guilt of sin that is within thee, for man feels his sins with most hatred and sorrow in the times of Gods withdrawings (1Sa 21:1-2), or He is but putting thee into that most excellent life of His most precious saints. Thou wouldest live by sense, but He will now teach thee with David to live by faith (Psa 27:13), or else the Lord is preparing thee for greater apprehensions of His love and favour for the time to come. Yet still, for all that hath been spoken, methinks I see you, O ye captived Jews, like Rachel, weeping and refusing consolation; what, are you like the marigold, which opens and shuts with the sun? are you as court favourites, whose comforts and discomforts depend upon the countenance or discountenance of their prince? I must needs acknowledge, that heavens frowning, Gods neglecting, or the Lords deserting, wounds deep, and pierceth through a Christians heart. And this hath been the cause why in an expostulatory way they have breathed out these, or the like complaints; if the Lord be with us, why is all this befallen us? Will the Lord cast off forever, will He not again show favour? hath He forgotten to be gracious, and doth His promise fail for evermore (Psa 77:7-9)? Neither do I marvel if, in this pang those have been the expresses of their souls. For where is a believers love concentrate, as it were, and gathered together, but in the Lord its God? and therefore it languisheth in His absence, and is ill at ease, until it enjoy His presence (Son 5:8). Hath not the saints rejoicing ever been principally in Divine communion (Psa 4:7)? Is not the assurance of His love the very day and joy of a Christian heart? (D. Swift.)

Turn Thou us unto Thee, O Lord, and we shall be turned; renew our days as of old.

Genuine conversion

I. It is a turning of the soul to the Lord. Not to creeds, not to churches, but to the Lord Himself, as the object of supreme love. The centreing of the whole soul upon Him. If the Lord is loved supremely, He will be the dominant subject of thought, the leading theme of conversation, the paramount sovereign of life.

II. It is a turning of the soul to the Lord by the Lord. No one can turn the human soul to God but Himself. A man may as well endeavour to roll back the Mississippi to its mountain springs as to turn back the soul to the Lord; He alone can do it, and He does it by the influence of nature, historic events, Gospel truths, and Christly ministries. (Homilist.)

Zions sufferings

1. Afflictions send the saints unto their God. O happy sorrows, O blessed troubles that thus bring poor souls nearer to their God. Now, having been thus doctrinated in the school of the Cross, thou mayest experimentally say with the sweet singer of Israel, it is good for me that I have been afflicted, thereby I have learned to know Thy statutes.

2. Troubles no discouragements to Gods precious servants.

3. Repentance the work of the great God.

4. Pressures put not Gods children besides their prayers.

5. Deliverances are only perfected by the Lord. (D. Swift.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 19. Thou, O Lord, remainest for ever] THOU sufferest no change. Thou didst once love us, O let that love be renewed towards us!

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

That is, Lord, though for our sins thou sufferest these things to be done unto us, and our throne be through thy righteous providence thrown down, and thy throne in thy sanctuary amongst us be thrown down; yet thou art still the same God, thy power is not diminished, nor thy goodness abated. Thou rulest the world, and shalt rule it for ever and for ever.

Fuente: English Annotations on the Holy Bible by Matthew Poole

19. (Ps102:12). The perpetuity of God’s rule over human affairs, howeverHe may seem to let His people be oppressed for a time, is theirground of hope of restoration.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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?”

Fuente: John Gill’s Exposition of the Entire Bible

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 and 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. , 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.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Vs. 19-22: JEHOVAH, AN ETERNAL SOVEREIGN UPON HIS THRONE

1. Though the throne of David has been cast down, the throne of Jehovah is eternally secure, (vs. 19).

a. From generation to generation He sits as KING FOREVER! b. In this is Judah’s only hope! (Mal 3:6). 2. The longing expressed in verse 20 reminds one of David’s anxiety as set forth in Psalms 13 : “How long? forever?”

3. Verse 21 expresses a deep yearning for such reconciliation and renewal as can come only through the Lord’s mercy toward His repentant people, (Psa 80:3; comp. Jer 31:18; Isa 60:20-22).

4. Unless, in His wrath, the Lord has utterly rejected her: Judah will wait for the salvation of Jehovah! nor will she wait in vain, (vs. 22; comp. Isa 25:9).

NOTE: The message of this little book is highly relevant to God’s people !n the twentieth century. He has not changed the principles whereby He deals with men and nations. To despise one’s “high calling” and resort to loose living will bring grievous suffering upon men of ANY age.

Since divine election is ALWAYS for the assuming of responsibility, let us be concerned to walk worthy of the vocation wherewith we are called – a walk of faith, motivated by a love that is REAL!

Fuente: Garner-Howes Baptist Commentary

The Prophet here raises up his eyes to God, and, by his example, he encourages all the godly, that they might not cease, notwithstanding their extreme calamities, to look to God, as we find in the hundred and second Psalm, where the Psalmist speaks of the destruction of the city of Jerusalem. Indeed the subject of that psalm is similar to that of this chapter; nor is there a doubt but that it was composed when the people, as it clearly appears, were in exile in Babylon. There the Psalmist, after having spoken of the ruin of the city, and calamities of the people, says, that the heavens were growing old and wasting as it were with rottenness, together with the whole world; but he afterwards adds,

“

But thou, O Lord, remainest perpetually.” (Psa 102:26.)

At the same time he speaks more clearly than Jeremiah, for he applies his doctrine to the consolation of the Church, “Children’s children,” he says, “shall inhabit it.” Hence, from the perpetuity and immutability of God, he infers the perpetuity of the Church. This is not done by Jeremiah, though it is implied; and for this reason, no doubt, he exclaims, that God dwells for ever, and that his throne remains fixed in all ages, or through all ages.

For when we fix our eyes on present things, we must necessarily vacillate, as there is nothing permanent hi the world; and when adversities bring a cloud over our eyes, then faith in a manner vanishes, at least we are troubled and stand amazed. Now the remedy is, to raise up our eyes to God, for however confounded things may be in the world, yet he remains always the same. His truth may indeed be hidden from us, yet it remains in him. In short, were the world to change and perish a hundred times, nothing could ever affect the immutability of God. There is, then, no doubt but that the Prophet wished to take courage and to raise himself up to a firm hope, when he exclaimed, “Thou, O God, remainest for ever.” By the word sitting or remaining, he doubtless meant that the world is governed by God. We know that God has no body, but the word sitting is to be taken metaphorically, for He is no God except he be the judge of the world.

This, also, he expresses more clearly, when he says, that God’s throne remains through all ages. The throne of God designates the government of the world. But if God be the judge of the world, then he doeth nothing,, or suffereth nothing to be done, but according to his supreme wisdom and justice. (237) We hence see, that inasmuch as the state of present things, as thick darkness, took away all distinction, the Prophet raises up his eyes to God and acknowledges him as remaining the same perpetually, though things in the world continually change. Then the throne of God is set in opposition to chance or uncertain changes which ungodly men dream of; for when they see things in great confusion in the world, they say that it is the wheel of fortune, they say that all things happen through blind fate. Then the Prophet, that he might not be cast down with the unbelieving, refers to the throne of God, and strengthens himself in this doctrine of true religion, — that God nevertheless sits on this throne, though things are thus confounded, though all things fluctuate; yea, even though storms and tempests mingle as it were heaven and earth together, yet God sits on his throne amidst all such disturbances. However turbulent, then, all the elements may be, this derogates nothing from the righteous and perpetual judgment of God. This is the meaning of the words; and hence fruit and benefit may be easily gathered. It. follows, —

(237) The words literally are, —

Thou Jehovah for ever sittest, Thy throne is from generation to generation.

Sitting is the posture of a judge, and the reference here is to Jehovah, not as to his essence or existence, but as to his judicial office. — Ed.

Fuente: Calvin’s Complete Commentary

EXEGETICAL NOTES.

Lam. 5:19. Nevertheless, whatever be the low estate of His sanctuary and people, the living God is and reigns. Thou, O Jehovah, abidest for ever. Not only is His continual existence denoted, but also that Jehovah sitteth as king for ever (Psa. 29:10), the same verb being used in this clause as in the Psalm quoted, and the next clause carries on the thought, Thy throne from generation to generation. Enemies may destroy the temple made with hands; they are powerless to injure the kingdom of Him who inhabits eternity. Generations come and go with their rises and falls, but Thou art the same, and Thy years shall not fail.

Lam. 5:20. The perpetuity of Gods rule, amid all earthly changes, frames an appealing prayer. Reigning supreme over the army of heaven, it is impossible that He can renounce authority over the things of earth and man; then, Why dost Thou forget us for ever, forsakest us for so long? Is it not time for Thee to pluck Thy right hand out of Thy bosom and bring relief in the lifetime even of this generation? How bluntly petitioners address God when troubles press upon them! How ready to suppose His thoughts and ways must be like their own! How prone to fancy that, because their observation does not perceive His working, God can hardly care so much for His kingdoms honour as they do!

Lam. 5:21. Turn us, O Jehovah, unto Thee, and we shall be turned; a prayer which proves that a new heart has been given to those in whose name the writer speaks. Affliction has been a means of showing the blunders and sins of the past, and that the only remedy for them is in Jehovah Himself. They see that the reconciling power does not originate with themselves, but with Him; that He must draw them by a continual influence if they are to walk in the light of His countenance. We do not consider this request as merely for the restoration of their native land; we need to put a deeper meaning into it, which will, at least, indicate that they wanted to become true worshippers of the Lord God of their deliverances. The succeeding clause, however, seems to imply that they did not expect to attain to their desires unless they were repossessed with their former national organisation. Renew our days as of old; re-establish the gracious relations in which thou stoodest to us; let us again have country, city, and temple, priest, prophet, and king. Cause every man to sit under his vine and under his fig-tree, and none make them afraid.

Lam. 5:22. The two initial Hebrew particles of this verse signify that it is not a fact which is stated, but the elements of a hope, and may be introduced with, This will come to pass, unless Thou hast utterly rejected us; art wroth against us exceedingly. The under-thought is, But this cannot be the case. Thou wouldst not so disgrace the throne of Thy glory. Thou wouldst not so falsify the promises made to our fathers. Thou wouldst not always give occasion for the mocking heathen to say, Where is now your God?

This conclusion entirely agrees with the character of the Lamentations, in which complaint and supplication continue to the end, not without an element of hope, which, as Gerlach says, merely glimmers from afar, like the morning star through the clouds, which does not indeed itself dispel the shadows of the night, though it announces that the rising of the sun is near, and that it shall obtain the victory (Keil).

HOMILETICS

AN EARNEST PRAYER FOR RESTORATION

(Lam. 5:19-22)

I. Acknowledges the eternal sovereignty of Jehovah. Thou, O Lord, remainest for ever; Thy throne from generation to generation (Lam. 5:19). The throne of Judah is fallen, but not so the throne of God. Egypt, Assyria, Babylon, Israel, and all the nations of the earth may rise and fall, but God is unchanged. The fact of the perpetuity of the Divine government of the world forms the basis of a hope that, however desperate may be the condition of His people, God can restore them. If the throne of God was like the fickle governments of earth, there would be no prospect of recovery. All true prayer has the assurance of being heard and answered in the fact of the righteousness of an unchangeable God.

II. Deprecates the continued absence of the Divine favour. Wherefore dost Thou forget us for ever, and forsake us so long time? (Lam. 5:20). If Thy government is continuous, why are we forgotten and abandoned? If Thy throne in heaven is immovable, why is Thy throne in our earthly Zion overthrown? Thou didst once care for us and love us, and the memory of that happy time still keeps our hope alive. Thy favour was the joy and the sunshine of our lives; its absence is at the root of all our misery. Low as we have sunk, it cannot be that Thou hast utterly and for ever given us up., Cast us not away from Thy presence, and take not Thy Holy Spirit from us. Restore unto us the joy of Thy salvation. The soul that yearns in prayer for the Divine favour is on the brink of a glorious vision.

III. Supplicates the grace of genuine repentance. Turn Thou us unto Thee, O Lord, and we shall be turned; renew our days as of old (Lam. 5:21). Repentance is a turning about. For some time the course of Judah had been in one directionwandering from God, and sinking into ever lower depths of sin and misery. Now there is a thoughtful pause, an arrest of the downward career. What has brought this about? Prayer; and that prayer becomes more eager and earnest as it becomes more evident that rescue is at hand. True prayer recognises that God alone can give repentance and renew the glory of the golden days of old. When the heart is changed, our outward circumstances soon alter for the better. When Judah regained the favour of God, she also regained lost temporal blessings.

IV. Is urged with the assurance that God cannot utterly reject the truly penitent. But Thou hast utterly rejected us; Thou art very wroth against us. Unless Thou hast utterly rejected us, unless Thou art very wroth against us. This is stated as a virtual impossibility. Geikie translates the verse, Thou wilt not surely wholly forget us? Thou wilt not be angry with us beyond measure? The miserable results of their repudiation by Jehovah become the ground of a confident appeal to Him. He heard the prayer, and at the end of seventy years the Jews were restored to their own land. The Book of Lamentations ends, as it begins, with a wail; but the concluding wail, unlike the first, has in it a joyous strain of hope. In many ancient MSS. the twenty-first verse is repeated after the twenty-second, to make a more agreeable finish when the book was read in the Synagogue; but Jeremiah did not think this arrangement necessary. He concludes with the refrain of what had been the burden of his sorrowful monologue, because he is so confident of help and restoration. The message of God to the soul, even in threatenings, is ever in truth one of comfort. The darkest night of suffering and sorrow is followed by the tranquillising hope of the golden daybreak.

LESSONS.

1. When the Church begins to pray there is hope of revival.

2. True prayer is ever accompanied with repentance.

3. God not only hears, but answers the prayer of the contrite.

GERM NOTES ON THE VERSES

Lam. 5:19-20. The unchangeable God. I. His government is in perpetual activity. Thou remainest for ever, Thy throne from generation to generation (Lam. 5:19). II. He cannot forget His people. Wherefore dost Thou forget us for ever? (Lam. 5:20). III. He will not for ever stand aloof from His people. Wherefore dost Thou forsake us for so long time? (Lam. 5:20).

Lam. 5:21-22. A prayer for repentance. I. Recognises that repentance is a Divine act. Turn Thou us unto Thee, O Lord; renew our days as of old (Lam. 5:21). II. When God gives repentance it is effectual. And we shall be turned (Lam. 5:21). III. When God gives repentance it is evident His wrath is withdrawn, and He again accepts us. Unless Thou hast utterly rejected us; unless Thou art very wroth against us (Lam. 5:22). But this cannot be, for He gives repentance. He renews our days as of old.

ILLUSTRATIONS.The eternity of God. Would you gain some idea of the eternity past of Gods existence? Go to the astronomer and bid him lead you with him in one of his walks through space; and as he sweeps outward from object to object, from universe to universe, remember that the light from those filmy stains on the deep pure blue of heaven now falling on your eye has been travelling space for a million of years.Mitchell.

Prayer the melody of misery.

Oh, hearts that break and give no sign,

Save whitening lip and fading tresses,

Till death pours out his cordial wine,

Slow-dropped from miserys crushing presses:

If singing breath or echoing chord

To every hidden pain were given,

What endless melodies were poured,

As sad as earth, as sweet as heaven!

O. W. Holmes.

Suffering prompts prayer. Afflictions make us most frequent and fervent in pouring forth our supplications unto God. In our prosperity we either utterly neglect this duty, or perform it carelessly and slothfully; but when we are brought into calamities, we flee to Him by earnest prayer, craving His aid and help. And as the child, fearing nothing, is so fond of his play that he strays and wanders from his mother, not so much as thinking of her, but if he be scared or frighted with the sight or apprehension of some apparent or approaching danger, presently runs to her, casts himself into her arms, and cries out to be saved and shielded by her, so we, securely enjoying the childish sports of worldly prosperity, do so fondly dote on them that we scarce think of our Heavenly Father; but when perils approach and are ready to seize upon us, then we flee to Him and cast ourselves into the arms of His protection, crying to Him by earnest prayer for help in our extremity.Downame.

The value of prayer. If the whole world in which we live is but a continual temptation, if all around appears to agree with our inward corruptions to weaken and seduce us, if riches bribe and indigence sours, if prosperity elevates and afflictions abase us, if business dissipates and rest enervates, if the sciences exalt and ignorance bewilders us, if commerce exposes us too much and solitude leaves us too much to ourselves, if pleasure seduce us and holy works make us proud, if health awakens the passions and sickness produces murmuringsin a word, if since the fall of man all that surrounds us and all that is in us is perilous, in so deplorable a situation, O my God, what hope of salvation remains for us? If our sighs do not incessantly ascend from the depth of our misery towards the throne of Thy mercy, until Thou deignest to assist us and to rescue us from our fallen state.Massillon.

God answers prayer. When poor men make requests to us, we usually answer them as the echo does the voicethe answer cuts off half the petition. We shall seldom find among men Jaels courtesy, giving milk to those that ask water, except it be as this was, an entangling benefit, the better to introduce a mischief. There are not many Naamans among us that, when you beg of them one talent, will force you to take two. But Gods answer to our prayers is like a multiplying glass, which renders the request much greater in the answer than it was in the prayer.Bishop Reynolds.

More things are wrought by prayer
Than the world dreams of.

Tennyson.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

II. THE RESTORATION OF ZION REQUESTED Lam. 5:19-22

TRANSLATION

(19) You, O LORD, are enthroned forever! Your throne is from generation to generation. (20) Why have You forgotten us forever, forsaken us for so many days? (21) Turn us, O LORD, unto You that we may return! Renew our days as of old. (22) Unless You have utterly rejected us, are angry with us exceedingly.

COMMENTS

Having presented his case before the divine Judge Jeremiah enters his appeal. The appeal is first anchored securely in a basic theological truth: you, O LORD, are enthroned forever (Lam. 5:19). The emphatic position of the pronoun suggests a contrast. The poet has described at length in Lam. 5:1-18 the destruction and loss of all the temporal blessings which God had given His people. Earthly things may pass away but God remains. Though conditions of earth may seem to deteriorate, the Eternal is still on His throne. His Temple on earth may be destroyed but His heavenly throne cannot be overthrown. When the disillusioned and down-trodden recapture this basic truth they have laid the foundation upon which hope can be reconstructed and petition presented before God.

The appeal to God takes the form of a question: Why have You forgotten us forever? (Lam. 5:20). To those who had recently come through the siege of Jerusalem the prospects of fifty more years of servitude to Babylon (Jer. 25:12) seemed like an eternity. It seemed to them that God had forgotten and forsaken them forever. In desperation and complete submission they call upon God to help and aid them to properly repent. The people realize that restoration and renewal are dependent upon complete return to God and they are most anxious that their repentance meet with divine approval. They ask God to restore Judah to its former state (Lam. 5:21). Unless He has utterly rejected them (Lam. 5:22). An utter and complete rejection would not be in harmony with the promises which God had already made about the future of Israel (Jer. 27:19 ff; Jer. 29:10 ff.). If God still rules, if the people are willing to submit to Him, if He has not utterly rejected them, then God must intervene on behalf of His people. Thus the sad book of Lamentations closes with a fervent appeal for Gods aid and a confident expectation that He would indeed intervene on behalf of His people.

Fuente: College Press Bible Study Textbook Series

(19) Thou, O Lord, remainest.Literally, Thou sittest: i.e., as the next clause shows, upon a throne. The lamentation is drawing to its close, and the mourner finds comfort in the thought of the eternity of God (Psa. 102:12), and therefore the unchangeableness of His purpose of love towards His people.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

THE PRAYER, Lam 5:19-22.

19. Thou remainest for ever Nothing could be more fitting or more impressive than this pathetic appeal to the immutable sovereignty of Jehovah. Men may die, institutions may fail, kingdoms may come to a perpetual end, but the resources of God are unfailing. His throne standeth forever, from generation to generation. And if God lives his people cannot die. If the head is above the water the body cannot be drowned.

“Under the shadow of his throne,

Still may we dwell secure.”

He who sitteth eternally enthroned will not forget for ever his own people. And yet this hope and confidence does not “rise to the heights of joyful victory, but, as Gerlach expresses himself, ‘merely glimmers from afar, like the morning star through the clouds, which does not, indeed, itself dispel the shadows of the night, though it announces that the rising of the sun is near, and that it shall obtain the victory.’ ” Keil.

Fuente: Whedon’s Commentary on the Old and New Testaments