TRV
Translation
Berean Standard Bible
Because of this, our hearts are faint; because of these, our eyes grow dim—
Young's Literal Translation
For this hath our heart been sick, For these have our eyes been dim.
In the KJVVerse 20,460 of 31,102
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Commentary on Lamentations 5 verses 17–22
17 ¶ For this our heart is faint; for these things our eyes are dim.
18 Because of the mountain of Zion, which is desolate, the foxes walk upon it.
19 Thou, O LORD, remainest for ever; thy throne from generation to generation.
20 Wherefore dost thou forget us for ever, and forsake us so long time?
21 Turn thou us unto thee, O LORD, and we shall be turned; renew our days as of old.
22 But thou hast utterly rejected us; thou art very wroth against us.
Here, I. The people of God express the deep concern they had for the ruins of the temple, more than for any other of their calamities; the interests of God's house lay nearer their hearts than those of their own (Lam 5:17, Lam 5:18): For this our heart is faint, and sinks under the load of its own heaviness; for these things our eyes are dim, and our sight is gone, as is usual in a deliquium, or fainting fit. "It is because of the mountain of Zion, which is desolate, the holy mountain, and the temple built upon that mountain. For other desolations our hearts grieve and our eyes weep; but for this our hearts faint and our eyes are dim." Note, Nothing lies so heavily upon the spirits of good people as that which threatens the ruin of religion or weakens its interests; and it is a comfort if we can appeal to God that that afflicts us more than any temporal affliction to ourselves. "The people have polluted the mountain of Zion with their sins, and therefore God has justly made it desolate, to such a degree that the foxes walk upon it as freely and commonly as they do in the woods." It is sad indeed when the mountain of Zion has become a portion for foxes (Psa 63:10); but sin had first made it so, Eze 13:4.
II. They comfort themselves with the doctrine of God's eternity, and the perpetuity of his government (Lam 5:19): But thou, O Lord! remainest for ever. This they are taught to do by that psalm which is entitled, A prayer of the afflicted, Psa 102:27, Psa 102:28. When all our creature-comforts are removed from us, and our hearts fail us, we may then encourage ourselves with the belief, 1. Of God's eternity: Thou remainest for ever. What shakes the world gives no disturbance to him who made it; whatever revolutions there are on earth there is no change in the Eternal Mind; God is still the same, and remains for ever infinitely wise and holy, just and good; with him there is no variableness nor shadow of turning. 2. Of the never-failing continuance of his dominion: Thy throne is from generation to generation; the throne of glory, the throne of grace, and the throne of government, are all unchangeable, immovable; and this is matter of comfort to us when the crown has fallen from our head. When the thrones of princes, that should be our protectors, are brought to the dust, and buried in it, God's throne continues still; he still rules the world, and rules it for the good of the church. The Lord reigns, reigns for ever, even thy God, O Zion!
III. They humbly expostulate with God concerning the low condition they were now in, and the frowns of heaven they were now under (Lam 5:20): "Wherefore dost thou forsake us so long time, as if we were quite deprived of the tokens of thy presence? Wherefore dost thou defer our deliverance, as if thou hadst utterly abandoned us? Thou art the same, and, though the throne of thy sanctuary is demolished, thy throne in heaven is unshaken. But wilt thou not be the same to us?" Not as if they thought God had forgotten and forsaken them, much less feared his forgetting and forsaking them for ever; but thus they express the value they had for his favour and presence, which they thought it long that they were deprived of the evidence and comfort of. The last verse may be read as such an expostulation, and so the margin reads it: "For wilt thou utterly reject us? Wilt thou be perpetually wroth with us, not only not smile upon us and remember us in mercy, but frown upon us and lay us under the tokens of thy wrath, not only not draw nigh to us, but cast us out of thy presence and forbid us to draw nigh unto thee? How ill this be reconciled with thy goodness and faithfulness, and the stability of thy covenant?" We read it, "But thou hast rejected us; thou hast given us cause to fear that thou hast. Lord, how long shall we be in this temptation?" Note, Thou we may not quarrel with God, yet we may plead with him; and, though we may not conclude that he has cast off, yet we may (with the prophet, Jer 12:1) humbly reason with him concerning his judgments, especially the continuance of the desolations of his sanctuary.
IV. They earnestly pray to God for mercy and grace: "Lord, do not reject us for ever, but turn thou us unto thee; renew our days," Lam 5:21. Though these words are not put last, yet the Rabbin, because they would not have the book to conclude with those melancholy words (Lam 5:22), repeat this prayer again, that the sun may not set under a cloud, and so make these the last words both in writing and reading this chapter. They here pray, 1. For converting grace to prepare and qualify them for mercy: Turn us to thee, O Lord! They had complained that God had forsaken and forgotten them, and then their prayer is not, Turn thou to us, but, Turn us to thee, which implies an acknowledgment that the cause of the distance was in themselves. God never leaves any till they first leave him, nor stands afar off from any longer than while they stand afar off from him; if therefore he turn them to him in a way of duty, no doubt but he will quickly return to them in a way of mercy. This agrees with that repeated prayer (Psa 80:3, Psa 80:7, Psa 80:19), Turn us again, and then cause thy face to shine. Turn us from our idols to thyself, by a sincere repentance and reformation, and then we shall be turned. This implies a further acknowledgment of their own weakness and inability to turn themselves. There is in our nature a proneness to backslide from God, but no disposition to return to him till his grace works in us both to will and to do. So necessary is that grace that we may truly say, Turn us or we shall not be turned, but shall wander endlessly; and so powerful and effectual is that grace that we may as truly say, Turn us, and we shall be turned; for it is a day of power, almighty power, in which God's people are made a willing people, Psa 110:3. 2. For restoring mercy: Turn us to thee, and then renew our days as of old, put us into the same happy state that our ancestors were in long ago and that they continued long in; let it be with us as it was at the first, and at the beginning, Isa 1:26. Note, If God by his grace renew our hearts, he will be his favour renew our days, so that we shall renew our youth as the eagle, Psa 103:5. Those that repent, and do their first works, shall rejoice, and recover their first comforts. God's mercies to his people have been ever of old (Psa 25:6); and therefore they may hope, even then when he seems to have forsaken and forgotten them, that the mercy which was from everlasting will be to everlasting.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–22. Public domain.
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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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SUMMARY
Lamentations 5:17 powerfully conveys the profound, debilitating grief and despair that overwhelmed the people of Judah following the catastrophic destruction of Jerusalem. This verse serves as a poignant summary of the comprehensive physical and emotional toll exacted by the national catastrophe, illustrating how overwhelming sorrow can manifest as a deep internal weakening and a physical dimming of vitality and hope. It is a raw cry from the depths of a shattered community, reflecting a collective spirit and body utterly consumed by calamity and loss.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Lamentations 5:17 employs several potent literary devices to convey the depth of suffering experienced by the community. Parallelism is prominently featured in the two clauses, where "our heart is faint" and "our eyes are dim" express similar ideas of debilitation, reinforcing the comprehensive nature of their distress. This is a clear example of Synonymous Parallelism, where the second line echoes and intensifies the sentiment of the first, creating a sense of overwhelming despair. The verse also utilizes Metonymy, where "heart" stands for the entire inner being, including courage and spirit, and "eyes" for perception, vitality, and hope. The physical symptoms (faint heart, dim eyes) serve as vivid Imagery that portrays both the internal emotional anguish and its external physical manifestations. Furthermore, the description borders on Hyperbole, as the suffering is so extreme that it metaphorically drains the very life and light from the people, emphasizing the overwhelming and all-consuming nature of their national tragedy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Lamentations 5:17 offers a raw, unfiltered glimpse into the human experience of profound suffering, articulating a biblical truth that deep emotional and spiritual pain often manifests physically. Theologically, it underscores the reality of God's judgment upon sin, as the suffering described is a direct consequence of Israel's covenant unfaithfulness and rebellion. Yet, even in this expression of utter despair, the very act of lament itself is a profound theological statement—a turning to God in brokenness, acknowledging His sovereignty even in judgment, and implicitly appealing to His character for mercy and intervention. This verse reminds us that lament is a legitimate and necessary component of faith, providing a biblical framework for processing trauma and loss without denying the pain. It validates the physical and emotional toll that immense sorrow can take, inviting both empathy for the suffering and a sober reflection on the consequences of spiritual rebellion and the importance of repentance.
REFLECTION AND APPLICATION
Lamentations 5:17 serves as a powerful reminder that grief is a holistic experience, affecting not only our emotions but also our physical well-being and spiritual outlook. In a world often quick to dismiss or minimize suffering, this verse validates the deep sorrow and physical toll that immense tragedy can inflict. It calls us to cultivate profound empathy for those who are experiencing profound loss, whether personal or collective, recognizing that their "faint hearts" and "dim eyes" are authentic indicators of their distress. For believers, it underscores the importance of honest lament before God, acknowledging our pain without pretense, and trusting that even in the darkest valleys, He is present and hears our cries. It challenges us to consider how our own spiritual health impacts our physical and emotional vitality, and conversely, how physical and emotional burdens can strain our faith. Ultimately, while this verse captures the depths of despair, the very act of voicing this lament within the inspired Scriptures provides a pathway for hope, as it is a turning to God, implying a belief in His ultimate mercy and faithfulness, even when it is hard to see or feel.
Questions for Reflection
FAQ
What does "faint heart" signify in Lamentations 5:17?
Answer: The "faint heart" in Lamentations 5:17 signifies a profound and debilitating emotional and spiritual exhaustion. The Hebrew word for "heart" (lêb) encompasses the entire inner being, including feelings, will, intellect, and courage. To be "faint" (dâveh) means to be sick, languishing, or withered. Thus, a "faint heart" describes a complete collapse of courage, vitality, and inner strength, indicating a deep-seated despair and hopelessness that has sapped all life and resilience from the people. It's a comprehensive internal sickness brought on by overwhelming grief and suffering, reflecting a community utterly broken by calamity and unable to find solace or strength within themselves.
How do "dim eyes" relate to the suffering described in this verse?
Answer: "Dim eyes" in Lamentations 5:17 refers to a loss of clarity, both literally and metaphorically, due to intense suffering. Physically, it can be attributed to incessant weeping, starvation, or the general physical debilitation caused by prolonged distress and lack of sustenance. Metaphorically, it signifies a profound loss of hope, a failure to see a way forward, or a deep sorrow that clouds one's outlook. The Hebrew word for "dim" (châshak) means to be dark or obscure, suggesting a spiritual blindness or despair that accompanies their physical and emotional deterioration. It paints a vivid picture of a people whose vision for the future has been obscured by the overwhelming darkness of their present circumstances, leaving them without light or direction.
Is there any hope in Lamentations, despite the despair expressed in verses like 5:17?
Answer: Yes, despite the profound despair articulated in verses like Lamentations 5:17, the book of Lamentations ultimately contains powerful seeds of hope. While it is a book of deep sorrow and communal grief, the very act of lamenting is an expression of faith—a turning to God in brokenness, acknowledging His sovereignty even in judgment. The pivotal passage in Lamentations 3:21-23 explicitly states, "This I recall to my mind, therefore have I hope. It is of the LORD's mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness." This declaration, amidst the cries of anguish, reveals a foundational trust in God's enduring character, His faithfulness, and His unfailing compassion, offering a beacon of hope and a promise of renewal even in the darkest night of suffering.
CHRIST-CENTERED FULFILLMENT
Lamentations 5:17, with its poignant depiction of a faint heart and dim eyes brought on by overwhelming suffering, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the lament of Judah stemmed from the consequences of their sin, Christ, the sinless Lamb of God who takes away the sin of the world, voluntarily entered into the deepest human suffering, bearing the crushing weight of humanity's sin. His heart was truly "faint" in the Garden of Gethsemane, where He agonized to the point of sweating blood, crying out, "My soul is overwhelmed with sorrow to the point of death" (Matthew 26:38). His "eyes were dim" as He endured the physical brutalization, the scorn, and the spiritual darkness of the cross, where He became sin for us, though He knew no sin (2 Corinthians 5:21). The prophet Isaiah foretold of the suffering servant, "a man of sorrows, and familiar with suffering" (Isaiah 53:3). Jesus' journey to the cross was the ultimate lament, where the light of the world was momentarily dimmed, and His heart was broken, not for His own transgression, but for ours. Yet, through His suffering, death, and glorious resurrection, He conquered sin and death, offering a new covenant of hope and restoration. His resurrection transforms the "dim eyes" of despair into eyes of faith, fixed on the "pioneer and perfecter of faith, Jesus, who for the joy set before him endured the cross" (Hebrews 12:2). He is the one who ultimately wipes away every tear, ensuring that for those in Him, there will be no more sorrow, crying, or pain, for the former things have passed away (Revelation 21:4).