Lamentations 2:8

Translation
King James Version
The LORD hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together.
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KJV (with Strong's)
The LORD H3068 hath purposed H2803 to destroy H7843 the wall H2346 of the daughter H1323 of Zion H6726: he hath stretched out H5186 a line H6957, he hath not withdrawn H7725 his hand H3027 from destroying H1104: therefore he made the rampart H2426 and the wall H2346 to lament H56; they languished H535 together H3162.
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Complete Jewish Bible
ADONAI resolved to destroy the wall of the daughter of Tziyon. He measured it with his line and did not stay his hand until it was all in ruins. He brought grief to rampart and wall; together they lie dejected.
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Berean Standard Bible
The LORD determined to destroy the wall of the Daughter of Zion. He stretched out a measuring line and did not withdraw His hand from destroying. He made the ramparts and walls lament; together they waste away.
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American Standard Version
Jehovah hath purposed to destroy the wall of the daughter of Zion; He hath stretched out the line, he hath not withdrawn his hand from destroying; And he hath made the rampart and wall to lament; they languish together.
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World English Bible Messianic
The LORD has purposed to destroy the wall of the daughter of Zion; He has stretched out the line, he has not withdrawn his hand from destroying; He has made the rampart and wall to lament; they languish together.
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Geneva Bible (1599)
The Lord hath determined to destroy the wall of the daughter of Zion: hee stretched out a lyne: hee hath not withdrawen his hande from destroying: therefore hee made the rampart and the wall to lament: they were destroyed together.
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Young's Literal Translation
Devised hath Jehovah to destroy the wall of the daughter of Zion, He hath stretched out a line, He hath not turned His hand from destroying, And He causeth bulwark and wall to mourn, Together--they have been weak.
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See also
2 Kings 21:13Isaiah 3:26Isaiah 34:11Jeremiah 14:2Jeremiah 5:10Amos 7:7Amos 7:8
In the KJVVerse 20,341 of 31,102

Study This Verse

SUMMARY

Lamentations 2:8 powerfully articulates the LORD's deliberate and unwavering resolve to dismantle Jerusalem's protective walls, personified as the "daughter of Zion," as an act of calculated divine judgment. The verse vividly depicts God's precise execution of this destructive purpose, employing imagery of a surveyor's line, and emphasizes His unyielding hand in the process. The profound desolation is so complete that even the inanimate rampart and wall are depicted as actively lamenting and languishing, underscoring the all-encompassing nature of the city's ruin and the depth of its shared despair.

CONTEXT

  • Literary Context: Lamentations 2 continues the prophetic lament over the catastrophic destruction of Jerusalem in 586 BC, shifting its focus from the city's desolate state (as in Chapter 1) to the direct and active agency of the LORD in orchestrating this calamity. The chapter repeatedly employs phrases like "the LORD has done" or "the LORD has become" (e.g., Lamentations 2:1, Lamentations 2:3) to underscore divine responsibility for the suffering. Verse 8 specifically details the methodical dismantling of Jerusalem's defenses, emphasizing that this was not merely an act of human warfare but a divinely purposed and executed judgment. This deliberate destruction of the city's physical and symbolic security sets the grim tone for the subsequent descriptions of widespread suffering, famine, and divine wrath that permeate the remainder of the chapter.
  • Historical & Cultural Context: The fall of Jerusalem to Nebuchadnezzar's Babylonian forces in 586 BC represented an existential crisis for ancient Israel. The city's walls were far more than physical fortifications; they were potent symbols of security, national identity, and, crucially, God's protective presence among His people. For the "daughter of Zion"—a tender, familial personification of Jerusalem, highlighting its covenant relationship with God—the razing of these walls signified the complete collapse of its defenses and the devastating perception of God's withdrawal. This cataclysmic event was understood within the framework of the Mosaic Covenant, specifically the blessings and curses outlined in Deuteronomy 28. The prophet interprets Jerusalem's destruction as the just and inevitable consequence of generations of idolatry, social injustice, and persistent covenant unfaithfulness, fulfilling the dire warnings issued by earlier prophets like Jeremiah (Jeremiah 25:9-11).
  • Key Themes: Lamentations 2:8 powerfully encapsulates several core theological and narrative themes prevalent throughout the book and broader prophetic literature. Firstly, it asserts Divine Sovereignty in Judgment, portraying God not as a passive observer but as the active orchestrator of historical events, even those involving immense suffering for His own people. His "purpose" to destroy indicates a deliberate and sovereign decree. Secondly, the imagery of "stretching out a line" highlights the theme of Calculated and Precise Judgment, suggesting that God's actions are meticulously measured and justly executed, akin to an architect planning a demolition rather than chaotic destruction. This precision ensures the full measure of divine justice is meted out, as seen in other prophetic judgments (e.g., Isaiah 28:17). Thirdly, the phrase "he hath not withdrawn his hand" emphasizes Unwavering Divine Resolve, demonstrating God's steadfast commitment to execute His declared judgments once set in motion. Finally, the poignant personification of the walls lamenting and languishing conveys the theme of Profound Desolation and Shared Suffering, illustrating the all-encompassing nature of the tragedy that engulfed every aspect of Jerusalem, animate and inanimate alike.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Purposed (Hebrew, châshab', H2803): This root primarily means "to plait or interpenetrate," but figuratively, "to plot or contrive (usually in a malicious sense); hence (from the mental effort) to think, regard, value, compute." In Lamentations 2:8, it signifies the LORD's deliberate, intentional, and carefully considered planning of Jerusalem's destruction. It is not an impulsive act of anger but a sovereign decree, demonstrating His forethought and control over the unfolding events. This word underscores God's active will and calculated intent behind the judgment.
  • Destroy (Hebrew, shâchath', H7843): This root means "to decay, i.e. (causatively) ruin (literally or figuratively); batter, cast off, corrupt(-er, thing), destroy(-er, -uction), lose, mar, perish, spill, [idiom] utterly, waste(-r)." The use of this word here indicates a complete and utter ruination, not merely damage. It conveys the totality of the destruction God intended for the wall, signifying its complete collapse and removal as a protective barrier, leaving nothing intact.
  • Line (Hebrew, qav', H6957): This word refers to "a cord (as connecting), especially for measuring; figuratively, a rule." While typically used for construction or surveying, in prophetic contexts, it often denotes a measuring line for destruction or a plumb line for judgment, as seen in Isaiah 28:17. Its presence here underscores the precision and deliberate nature of God's judgment; the destruction was not random but executed with exactitude, marking out the city for its demise according to a divine blueprint.

Verse Breakdown

  • "The LORD hath purposed to destroy the wall of the daughter of Zion": This opening clause immediately establishes divine agency and sovereign intent. It is not merely Babylon, but "the LORD" (YHVH, the covenant God of Israel), who has "purposed" (H2803, châshab'), meaning He has deliberately planned and resolved, to bring about the destruction. The specific target is "the wall of the daughter of Zion," referring to Jerusalem's fortifications, which were both physical defenses and profound symbols of its security and covenant protection. This highlights that the city's fall was a direct, intentional act of God's sovereign will, a fulfillment of His warnings.
  • "he hath stretched out a line, he hath not withdrawn his hand from destroying": This clause elaborates on the method and unwavering resolve of God's judgment. "He hath stretched out a line" (H5186, nâṭâh and H6957, qav) evokes the image of an architect or surveyor marking out a structure, but here, it is for demolition. This signifies the precise, measured, and intentional nature of the destruction, executed according to a divine plan. The subsequent phrase, "he hath not withdrawn his hand from destroying" (H7725, shûwb and H3027, yâd and H1104, bâlaʻ), powerfully conveys God's unyielding commitment. Once He set His purpose, there was no turning back, no relenting, and no mercy shown in the execution of the judgment. His "hand" (H3027, yâd) symbolizes His power, active involvement, and steadfast determination.
  • "therefore he made the rampart and the wall to lament; they languished together." This final clause describes the devastating and all-encompassing consequence of God's unwavering purpose. The "rampart" (H2426, chêyl, an outer wall or trench) and "the wall" (H2346, chôwmâh) are vividly personified, depicted as actively "lamenting" (H56, ʼâbal) and "languishing" (H535, ʼâmal). This striking imagery emphasizes the totality of the ruin and the profound grief that permeated every aspect of the city. Even the inanimate structures, once symbols of strength and security, are now reduced to sorrowful ruins, reflecting the complete despair and desolation that afflicted Jerusalem and its inhabitants, a shared experience of utter collapse.

Literary Devices

Lamentations 2:8 masterfully employs several potent literary devices to convey its message of divine judgment and profound desolation. Anthropomorphism is prominently featured in the depiction of God's actions: "he hath stretched out a line" and "he hath not withdrawn his hand." These human-like actions attribute intentionality, precision, and unwavering resolve to the divine will, making God's role in the destruction intensely personal and direct. The most striking device is Personification, where inanimate objects are imbued with human qualities: "he made the rampart and the wall to lament; they languished together." This device powerfully communicates the depth of the tragedy; the very structures that once offered protection now share in the city's sorrow, their ruin mirroring the despair of its inhabitants. This also functions as Hyperbole, exaggerating the extent of the lamentation to underscore the overwhelming nature of the catastrophe and the pervasive grief. Furthermore, the "line" serves as a powerful Symbol of precise, measured judgment, indicating that God's actions were not chaotic but deliberate and just, fulfilling His covenant warnings with exactitude.

THEOLOGICAL AND THEMATIC CONNECTIONS

Lamentations 2:8 stands as a stark and sobering reminder of God's absolute sovereignty, particularly in the realm of judgment. It unequivocally challenges any notion of a passive or indifferent deity, asserting that the LORD is actively and purposefully involved in the affairs of humanity, even to the point of orchestrating the downfall of His own chosen city when covenant unfaithfulness becomes pervasive and entrenched. This verse highlights the profound seriousness of sin and the certainty of God's righteous judgment, demonstrating that divine patience has limits and that consequences for persistent disobedience are inevitable and severe. While profoundly sorrowful in its immediate context, it also implicitly upholds God's justice and His faithfulness to His covenant, even when that faithfulness involves upholding the curses for rebellion. The lament of the walls themselves underscores the immense grief, desolation, and widespread suffering that sin ultimately brings, urging humanity to live in alignment with God's holy will.

REFLECTION AND APPLICATION

Lamentations 2:8, though rooted in a specific historical context of ancient judgment, carries profound and timeless implications for believers today. It compels us to confront the reality of God's unblemished holiness and His unwavering commitment to justice. While we live under the new covenant of grace, this verse serves as a sober reminder that God is not to be trifled with, and that sin, though ultimately forgiven through Christ, still carries immense weight and consequences in the world. It calls us to a deeper reverence for God, recognizing His supreme authority, His meticulous planning, and the seriousness with which He views disobedience. Furthermore, it encourages us to acknowledge God's sovereignty even in times of personal or collective suffering, understanding that He is purposeful even in what appears to be chaos or calamity. This profound truth should lead us to greater humility, sincere repentance, and a renewed commitment to living lives that honor His name, trusting in His boundless mercy while simultaneously respecting His righteous justice.

Questions for Reflection

  • How does the depiction of God's deliberate "purpose" and "unwithdrawn hand" in judgment challenge or affirm your understanding of God's character and sovereignty?
  • In what ways might we, individually or as a community, be building "walls" (false securities, idols, or self-sufficiency) that God might need to dismantle for our ultimate good or His greater glory?
  • What does the "lament" and "languishing" of the rampart and wall teach us about the pervasive and devastating effects of sin, even on the inanimate world or the broader creation?
  • How can understanding God's unwavering resolve in judgment deepen our appreciation for His immeasurable grace and profound mercy extended to us in Christ?

FAQ

Why would God "purpose to destroy" His own chosen city, Jerusalem?

Answer: God's destruction of Jerusalem was not arbitrary or capricious but a just and sorrowful consequence of centuries of Israel's persistent idolatry, injustice, and covenant unfaithfulness. As detailed throughout the prophetic books, God had repeatedly warned His people through His prophets, calling them to repentance and promising severe judgment if they continued in their rebellion. The "purpose to destroy" signifies God's unwavering commitment to His covenant, which included both blessings for obedience and curses for disobedience (Deuteronomy 28). His actions, though devastating, were an act of righteous judgment to uphold His holiness and to purify His people, ultimately aiming for their spiritual restoration and the vindication of His name among the nations.

What is the significance of God "stretching out a line" in this context?

Answer: The imagery of "stretching out a line" (Hebrew: qav) typically refers to a measuring line used by builders or surveyors to ensure precision in construction. However, in prophetic literature, it often takes on a darker connotation, signifying a line used for demolition or for marking out a territory for destruction or judgment. For example, Isaiah 28:17 speaks of God laying "justice to the line, and righteousness to the plummet." In Lamentations 2:8, it emphasizes that God's destruction of Jerusalem was not chaotic or random, but precise, deliberate, and measured. It implies a divine blueprint for judgment, executed with exactitude, ensuring that the full measure of His righteous wrath was meted out according to His perfect standard of justice, leaving no doubt about His intentionality.

Is this verse relevant for Christians living under the New Covenant of grace?

Answer: Absolutely. While Christians are under grace and not under the law, Lamentations 2:8 remains profoundly relevant. Firstly, it underscores the unchanging character of God – His holiness, justice, and sovereignty – which are foundational truths for all believers across all covenants. Secondly, it highlights the seriousness of sin and its devastating consequences, even for those in covenant relationship with God. This should lead us to a deeper appreciation for the boundless grace and mercy extended through Christ, who bore the judgment we deserved (Romans 6:23). Finally, it reminds us that God is purposeful in all things, even in suffering and discipline, and calls us to trust His sovereign hand, whether in discipline or blessing, recognizing that His ultimate aim is our sanctification and His glory (Hebrews 12:5-11).

CHRIST-CENTERED FULFILLMENT

Lamentations 2:8, with its stark depiction of God's unwavering purpose in judgment against sin, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. The "wall of the daughter of Zion" was destroyed because of the accumulated sin of God's people, a testament to God's holy wrath against unrighteousness and His commitment to justice. Yet, in Christ, God stretched out a different "line"—a line of redemption and grace—even as He did not withdraw His hand from destroying sin. Instead of destroying His people, God's righteous judgment was fully poured out upon His own Son on the cross. The ultimate "lament" was not of inanimate walls, but of Christ himself, who, bearing the weight of the world's sin, cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46). He became the cursed one, enduring the full measure of divine judgment (Galatians 3:13), bearing the "languishing" and desolation that sin brings, so that all who believe might be spared from the judgment purposed for sin. Through His perfect sacrifice, Christ became the new and eternal "wall" of salvation for the true "daughter of Zion," the Church (Ephesians 2:14), offering a security far greater than any physical rampart. This sacrifice leads to the promise of a New Jerusalem, where no wall will ever lament again, for God Himself will be its light and protection (Revelation 21:23-27).

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Commentary on Lamentations 2 verses 1–9

It is a very sad representation which is here made of the state of God's church, of Jacob and Israel, of Zion and Jerusalem; but the emphasis in these verses seems to be laid all along upon the hand of God in the calamities which they were groaning under. The grief is not so much that such and such things are done as that God has done them, that he appears angry with them; it is he that chastens them, and chastens them in wrath and in his hot displeasure; he has become their enemy, and fights against them; and this, this is the wormwood and the gall in the affliction and the misery.

I. Time was when God's delight was in his church, and he appeared to her, and appeared for her, as a friend. But now his displeasure is against her; he is angry with her, and appears and acts against her as an enemy. This is frequently repeated here, and sadly lamented. What he has done he has done in his anger; this makes the present day a melancholy day indeed with us, that it is the day of his anger (Lam 2:1), and again (Lam 2:2) it is in his wrath, and (Lam 2:3) it is in his fierce anger, that he has thrown down and cut off, and (Lam 2:6) in the indignation of his anger. Note, To those who know how to value God's favour nothing appears more dreadful than his anger; corrections in love are easily borne, but rebukes in love wound deeply. It is God's wrath that burns against Jacob like a flaming fire (Lam 2:3), and it is a consuming fire; it devours round about, devours all her honours, all her comforts. This is the fury that is poured out like fire (Lam 2:4), like the fire and brimstone which were rained upon Sodom and Gomorrah; but it was their sin that kindled this fire. God is such a tender Father to his children that we may be sure he is never angry with them but when they provoke him, and give him cause to be angry; nor is he ever angry more than there is cause for. God's covenant with them was that if they would obey his voice he would be an enemy to their enemies (Exo 23:22), and he had been so as long as they kept close to him; but now he is an enemy to them; at least he is as an enemy, Lam 2:5. He has bent his bow like an enemy, Lam 2:4. He stood with his right hand stretched out against them, and a sword drawn in it as an adversary. God is not really an enemy to his people, no, not when he is angry with them and corrects them in anger. We may be sorely displeased against our dearest friends and relations, whom yet we are far from having an enmity to. But sometimes he is as an enemy to them, when all his providences concerning them seem in outward appearance to have a tendency to their ruin, when every thing made against them and nothing for them. But, blessed be God, Christ is our peace, our peacemaker, who has slain the enmity, and in him we may agree with our adversary, which it is our wisdom to do, since it is in vain to contend with him, and he offers us advantageous conditions of peace.

II. Time was when God's church appeared very bright, and illustrations, and considerable among the nations; but now the Lord has covered the daughter of Zion with a cloud (Lam 2:1), a dark cloud, which is very terrible to himself, and through which she cannot see his face; a thick cloud (so that word signifies), a black cloud, which eclipses all her glory and conceals her excellency; not such a cloud as that under which God conducted them through the wilderness, or that in which God took possession of the temple and filled it with his glory: no, that side of the cloud is now turned towards them which was turned towards the Egyptians in the Red Sea. The beauty of Israel is now cast down from heaven to the earth; their princes (Sa2 1:19), their religious worship, their beauty of holiness, all that which recommended them to the affection and esteem of their neighbours and rendered them amiable, which had lifted them up to heaven, was now withered and gone, because God had covered it with a cloud. He has cut off all the horn of Israel (Lam 2:3), all her beauty and majesty (Psa 132:17), all her plenty and fulness, and all her power and authority. They had, in their pride, lifted up their horn against God, and therefore justly will God cut off their horn. He disabled them to resist and oppose their enemies; he turned back their right hand, so that they were not able to follow the blow which they gave nor to ward off the blow which was given them. What can their right hand do against the enemy when God draws it back, and withers it, as he did Jeroboam's? Thus was the beauty of Israel cast down, when a people famed for courage were not able to stand their ground nor make good their post.

III. Time was when Jerusalem and the cities of Judah were strong and well fortified, were trusted to by the inhabitants and let alone by the enemy as impregnable. But now the lord has in anger swallowed them up; they are quite gone; the forts and barriers are taken away, and the invaders meet with no opposition: the stately structures, which were their strength and beauty, are pulled down and laid waste. 1. The Lord has in anger swallowed up all the habitations of Jacob (Lam 2:2), both the cities and the country houses; they are burnt, or otherwise destroyed, so totally ruined that they seem to have been swallowed up, and no remains left of them. He has swallowed up, and has not pitied. One would have thought it a pity that such sumptuous houses, so well built, so well furnished, should be quite destroyed, ad that some pity should have been had for the poor inhabitants that were thus dislodged and driven to wander; but God's wonted compassion seemed to fail: He has swallowed up Israel, as a lion swallows up his prey, Lam 2:5. 2. He has swallowed up not only her common habitations, but her palaces, all her palaces, the habitations of their princes and great men (Lam 2:5), though those were most stately, and strong, and rich, and well guarded. God's judgments, when they come with commission, level palaces with cottages, and as easily swallow them up. If palaces be polluted with sin, as theirs were, let them expect to be visited with a curse, which shall consume them, with the timber thereof and the stones thereof, Zac 5:4. 3. He had destroyed not only their dwelling-places, but their strong-holds, their castles, citadels, and places of defence. These he has thrown down in his wrath, and brought them to the ground; for shall they stand in the way of his judgments, and give check to the progress of them? No; let them drop like leaves in autumn; let them be rased to the foundations, and made to touch the ground, Lam 2:2. And again (Lam 2:5), He has destroyed his strong-holds; for what strength could they have against God? And thus he increased in the daughter of Judah mourning and lamentation, for they could not but be in a dreadful consternation when they saw all their defence departed from them. This is again insisted on, Lam 2:7-9. In order to the swallowing up of her palaces, he has given up into the hand of the enemy the walls of her palaces, which were their security, and, when they are broken down, the palaces themselves are soon broken into. The walls of palaces cannot protect them, unless God himself be a wall of fire round about them. This God did in his anger, and yet he has done it deliberately. It is the result of a previous purpose, and is done by a wise and steady providence; for the Lord has purposed to destroy the wall of the daughter of Zion; he brought the Chaldean army in on purpose to do this execution. Note, Whatever desolations God makes in his church, they are all according to his counsels; he performs the thing that is appointed for us, even that which makes most against us. But, when it is done, he has stretched out a line, a measuring line, to do it exactly and by measure: hitherto the destruction shall go, and no further; no more shall be cut off than what is marked to be so. Or it is meant of the line of confusion (Isa 34:11), a levelling line; for he will go on with his work; he has not withdrawn his hand from destroying, that right hand which he stretched out against his people as an adversary, Lam 2:4. As far as the purpose went the performance shall go, and his hand shall accomplish his counsel to the utmost, and not be withdrawn. Therefore he made the rampart and the wall, which the people had rejoiced in and upon which perhaps they had made merry, to lament, and they languished together; the walls and the ramparts, or bulwarks, upon them, fell together, and were left to condole with one another on their fall. Her gates are gone in an instant, so that one would think they were sunk into the ground with their own weight, and he has destroyed and broken her bars, those bars of Jerusalem's gates which formerly he had strengthened, Psa 147:13. Gates and bars will stand us in no stead when God has withdrawn his protection.

IV. Time was when their government flourished, their princes made a figure, their kingdom was great among the nations, and the balance of power was on their side; but now it is quite otherwise: He has polluted the kingdom and the princes thereof, Lam 2:2. They had first polluted themselves with their idolatries, and then God dealt with them as with polluted things; he threw them to the dunghill, the fittest place for them. he has given up their glory, which was looked upon as sacred (that is a character we give to majesty), to be trampled upon and profaned; and no marvel that the king and the priest, whose characters were always deemed venerable and inviolable, are despised by every body, when God has, in the indignation of his anger, despised the king and the priest, Lam 2:6. He has abandoned them; he looks upon them as no longer worthy of the honours conveyed to them by the covenants of royalty and priesthood, but as having forfeited both; and then Zedekiah the king was used despitefully, and Seraiah the chief priest put to death as a malefactor. The crown has fallen from their heads, for her king and her princes are among the Gentiles, prisoners among them, insulted over by them (Lam 2:9), and treated not only as common persons, but as the basest, without any regard to their character. Note, It is just with God to debase those by his judgments who have by sin debased themselves.

V. Time was when the ordinances of God were administered among them in their power and purity, and they had those tokens of God's presence with them; but now those were taken from them, that part of the beauty of Israel was gone which was indeed their greatest beauty. 1. The ark was God's footstool, under the mercy-seat, between the cherubim; this was of all others the most sacred symbol of God's presence (it is called his footstool, Ch1 28:2; Psa 99:5; Psa 132:7); there the Shechinah rested, and with an eye to this Israel was often protected and saved; but now he remembered not his footstool. The ark itself was suffered, as it should seem, to fall into the hands of the Chaldeans. God, being angry, threw that away; for it shall be no longer his footstool; the earth shall be so, as it had been before the ark was, Isa 66:1. Of what little value are the tokens of his presence when his presence is gone! Nor was this the first time that God agave his ark into captivity, Psa 78:61. God and his kingdom can stand without that footstool. 2. Those that ministered in holy things had been pleasant to the eye in the tabernacle of the daughter of Zion (Lam 2:4); they had been purer than snow, whiter than mile (Lam 4:7); none more pleasant in the eyes of all good people than those that did the service of the tabernacle. But now these are slain, and their blood is mingled with their sacrifices. Thus is the priest despised as well as the king. Note, When those that were pleasant to the eye in Zion's tabernacle are slain God must be acknowledged in it; he has done it, and the burning which the Lord has kindled must be bewailed but the whole house of Israel, as in the case of Nadab and Abihu, Lev 10:6. 3. The temple was God's tabernacle (as the tabernacle, while that was in being, was called his temple, Psa 27:4) and this he has violently taken away (Lam 2:6); he has plucked up the stakes of it and cut the cords; it shall be no more a tabernacle, much less his; he has taken it away, as the keeper of a garden takes away his hovel or shade, when he has done with it and has no more occasion for it; he takes it down as easily, as speedily, and with a little regret and reluctance as if it were but a cottage in a vineyard or a lodge in a garden of cucumbers (Isa 1:8), but a booth which the keeper makes, Job 27:18. When men profane God's tabernacle it is just with him to take it from them. God has justly refused to smell their solemn assemblies (Amo 5:21); they had provoked him to withdraw from them, and then no marvel that he has destroyed his places of the assembly; what should they do with the places when the services had become an abomination? He has now abhorred his sanctuary (Lam 2:7); it has been defiled with sin, that only thing which he hates, and for the sake of that he abhors even his sanctuary, which he had delighted in and called his rest for ever, Psa 132:14. Thus he had done to Shiloh. Now the enemies have made as great a noise of revelling and blaspheming in the house of the Lord as ever had been made with the temple-songs and music in the day of a solemn feast, Psa 74:4. Some, by the places of the assembly (Lam 2:6), understand not only the temple, but the synagogues, and the schools of the prophets, which the enemy had burnt up, Psa 74:8. 4. The solemn feasts and the sabbaths had been carefully remembered, and the people constantly put in mind of them; but now the Lord has caused those to be forgotten, not only in the country, among those that lived at a distance, but even in Zion itself; for there were none left to remember them, nor were there the places left where they used to be observed. Now that Zion was in ruins no difference was made between sabbath time and other times; every day was a day of mourning, so that all the solemn feasts were forgotten. Note, It is just with God to deprive those of the benefit and comfort of sabbaths and solemn feasts who have not duly valued them, nor conscientiously observed them, but have profaned them, which was one of the sins that the Jews were often charged with. Those that have seen the days of the Son of man, and slighted them, may desire to see one of those days and not be permitted, Luk 17:22. 5. The altar that had sanctified their gifts is now cast off, for God will no more accept their gifts, nor be honoured by their sacrifices, Lam 2:7. The altar was the table of the Lord, but God will no longer keep house among them; he will neither feast them nor feast with them. 6. They had been blest with prophets and teachers of the law; but now the law is no more (Lam 2:9); it is no more read by the people, no more expounded by the scribes; the tables of the law are gone with the ark; the book of the law is taken from them, and the people are forbidden to have it. What should those do with Bibles who had made no better improvement of them when they had them? Her prophets also find no vision from the Lord; God answers them no more by prophets and dreams, which was the melancholy case of Saul, Sa1 28:15. They had persecuted God's prophets, and despised the visions they had from the Lord, and therefore it is just with God to say that they shall have no more prophets, no more visions. Let them go to the prophets that had flattered and deceived them with visions of their own hearts, for they shall have none from God to comfort them, or tell them how long. Those that misuse God's prophets justly lose them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Thomas AquinasAD 1274
The destruction of the ark of Zion is here considered. First it is viewed as a divine revelation."The Lord determined to lay in ruins the wall": Namely, as if the Lord, so considering, determines not to fulfill immediately.

Then: "the wall of the daughter of Zion" - That is, as relates to the tabernacle, the ark, or Jerulalem itself. As Isaiah 14:26 says: "This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations."

Second, a last judgment is considered. As: "he marked it off by the line." As if, in order to measure out a just judgment. So that, the penalty would equate with the fault, or sin.

Then: "he restrained not his hand from destroying", Since, nothing is dismissed regarding a just punishment. So, Isaiah 34:11-12 claims: "He shall stretch the line of confusion over it, and the plummet of chaos over its nobles. They shall name it No Kingdom There, and all its princes shall be nothing."

Third, the effect of such divine justice is evaluated. As: "he caused rampart and wall to lament, they languish together." That is, he foresaw destruction that led to such lamentation. As Chapter 1:4 states: "The roads to Zion mourn, for none come to the appointed feasts; all the gates are desolate.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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