5:17-22 The people of God express deep concern for the ruins of the temple, more than for any other of their calamities. But whatever changes there are on earth, God is still the same, and remains for ever wise and holy, just and good; with Him there is no variableness nor shadow of turning. They earnestly pray to God for mercy and grace; Turn us to thee, O Lord. God never leaves any till they first leave him; if he turns them to him in a way of duty, no doubt he will quickly return to them in a way of mercy. If God by his grace renew our hearts, he will by his favour renew our days. Troubles may cause our hearts to be faint, and our eyes to be dim, but the way to the mercy-seat of our reconciled God is open. Let us, in all our trials, put our whole trust and confidence in his mercy; let us confess our sins, and pour out our hearts before him. Let us watch against repinings and despondency; for we surely know, that it shall be well in the end with all that trust in, fear, love, and serve the Lord. Are not the Lord's judgments in the earth the same as in Jeremiah's days? Let Zion then be remembered by us in our prayers, and her welfare be sought above every earthly joy. Spare, Lord, spare thy people, and give not thine heritage to reproach, for the heathen to rule over them.

Verse 22. - But; rather, unless. The poet wishes to suggest that the idea seems to him inconsistent with the covenant relationship of Jehovah towards Israel. May we not compare a striking passage in Isaiah which should probably be rendered thus: "A wife of one's youth, can she be rejected? saith thy God" (Isaiah 54:6)? Both passages express, in a most delicate way, the incredulity of the writers with regard to the absolute rejection of Israel. And thus this melancholy Book of Lamentations concludes with a hope, "faint, yet pursuing," of the final realization of the promises to Israel. The interpretation adopted admits of no reasonable doubt, in spite of the fact that ancient doctors of the synagogue thought otherwise when they established the custom of repeating ver. 21 after ver. 22 had been read, in order to soften the supposed gloomy impression of ver. 22.

But thou hast utterly rejected us,.... That looks as if they had no hope, and were in despair of having their petitions granted; since God had entirely rejected them from being his people, and would never more have mercy on them; but the words may be rendered, "though thou hast in rejecting rejected us" (e); or else, "unless thou hast utterly rejected us" (f); or rather by an interrogation, "for wilt thou utterly reject", or "despise us?" (g) surely thou wilt not; such is thy grace and goodness:

thou art very wroth against us; thou hast been, and still continuest to be: or, "wilt thou be exceeding wroth against us?" (h) or continue thy wrath to extremity, and for ever? thou wait not; it is not consistent with, thy mercy and grace, truth and faithfulness; and so it is an argument of faith in prayer, and not an expression of despondency; though the Jews, because they would not have the book end in what is sorrowful and distressing, repeat the foregoing verse; and the like method they take at the end of Ecclesiastes, and the prophecies of Isaiah and Malachi, as Jarchi observes.

(e) "quamvis detestatione detestatus es nos", Targ. (f) "Nisi forte repudiando repudiasti nos", Calvin. (g) "Nam an omnino sperneres nos?" Junius & Tremellius. (h) "effervesceres contra nos admodum?" Junius & Tremellius.

22. Rather, "Unless haply Thou hast utterly rejected us, and art beyond measure wroth against us," that is, Unless Thou art implacable, which is impossible, hear our prayer [Calvin]. Or, as Margin, "For wouldest Thou utterly reject us?" &c.—No; that cannot be. The Jews, in this book, and in Isaiah and Malachi, to avoid the ill-omen of a mournful closing sentence, repeat the verse immediately preceding the last [Calvin].

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