*Minor differences ignored. Grouped by changes, with first version listed as example.
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." (Psalm 102:26-28.) 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. [1] 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, --
1 - 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.
Remainest - Or, reignest. The earthly sanctuary is in ruins, but the heavenly throne in unchangeable glory.
Thou, O Lord, remainest for ever - Thou sufferest no change. Thou didst once love us, O let that love be renewed towards us!
Thou, O LORD, remainest for (k) ever; thy throne from generation to generation.
(k) And therefore your covenant and mercies can never fail.
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?''
(Psalm 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.
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 Psalm 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, Psalm 23:6)?" This the Lord cannot do, because of His grace. From this is developed the further request (Lamentations 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 Lamentations 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 (Jeremiah 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 (Jeremiah 14:21). Thus terminates this lamentation, with a request for whose fulfilment faith can hope with confidence.
Thy throne - Altho' for our sins thou sufferest our throne to be cast down, yet thou art the same, thy power is not diminished, nor thy goodness abated.
*More commentary available at chapter level.