John Calvin Commentary Lamentations 5:19

"Thou, O Jehovah, abidest for ever; Thy throne is from generation to generation." — Lamentations 5:19 (ASV)

The Prophet here raises his eyes to God and, by his example, encourages all the godly so that they would not cease, despite their extreme calamities, to look to God. This is as we find in Psalm 102, 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, and there is no doubt that it was composed when the people, as clearly appears, were in exile in Babylon. There the Psalmist, after speaking of the ruin of the city and the calamities of the people, says that the heavens were growing old and wasting away as if with decay, together with the whole world; but he afterwards adds:

But you, O Lord, remain perpetually. (Psalms 102:26–28)

At the same time, he speaks more clearly than Jeremiah, for he applies his doctrine to the consolation of the Church; he says, “Children’s children 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. For this reason, he no doubt 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 in the world. And when adversities bring a cloud over our eyes, then faith, in a way, vanishes, or at least we are troubled and stand amazed.

Now the remedy is to raise 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, if the world were to change and perish a hundred times, nothing could ever affect the immutability of God.

There is, then, no doubt that the Prophet wished to take courage and to raise himself to a firm hope when he exclaimed, “You, O God, remain 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 not God unless He is 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 is the judge of the world, then he does nothing, or allows nothing to be done, except according to his supreme wisdom and justice.

Thus, we see that because the state of present things, like thick darkness, obscured all distinction, the Prophet raises 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 the uncertain changes that ungodly men dream of. For when they see things in great confusion in the world, they say that it is the wheel of fortune, or that all things happen through blind fate.

Then the Prophet, so that he would 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.

Indeed, even though storms and tempests mingle heaven and earth, as it were, yet God sits on his throne amidst all such disturbances. However turbulent, then, all the elements may be, this detracts nothing from the righteous and perpetual judgment of God.

This is the meaning of the words, and from this, fruit and benefit may be easily gathered.