Jeremiah 8:19

Jer 8:19 Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: [Is] not the LORD in Zion? [is] not her king in her? Why have they provoked me to anger with their graven images, [and] with strange vanities?

Ver. 19. Behold, the voice of the cry.] This was it that broke the good prophet’s heart, the shrieks of his people.

Is not the Lord in Zion?] {a} Thus in their distress they leaned upon the Lord, {as Mic 3:11} and inquired after him, whom in their prosperity they made little reckoning of.

Why have they provoked me to anger?] q.d., The fault is merely in themselves, who have driven me out from among them by their idolatries.

{a} Haec est querela hypocritarum. This is the complain of the hypocrites - Oecol.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer_8:19-20

Is not the Lord in Zion?

A discourse for a revival season

These words, as they stand in the Book of Jeremiah, were probably meant to set forth the sin of Israel. The prophets heart is very full of sadness; he can hear the cries of the people in the streets of Jerusalem. They are moaning for sorrow, because of the oppression of the Chaldeans--the nation that dwelt afar off; and in the midst of their bitterness they remember the God whom they had forgotten in their prosperity: but this remembrance is not a gracious one; they do not remember Him to humble themselves, but to bring accusations against Him. They inquire, Is not the Lord in Zion? is not her King in her? As if they felt, The people of the Lord, the people of the Lord are we, and therefore He is bound to send us a deliverance. They accuse the faithfulness of Jehovah, because He greatly suitors them to be downtrodden for their sins. Then the Lord, speaking by the prophet, tells them the reason why, although present among them, he did not help them: Why have they provoked Me to anger with their graven images, and with strange vanities? If they believed Him to be present, why did they set up false gods?

I. We have in the text a cry.

1. Observe the word Behold. The behold here is the mark of astonishment. We are to Behold the voice of the cry of the daughter of My people as an unusual thing. So seldom does Israel cry unto the Lord, she is so negligent of prayer, she is so silent when she ought to be incessant in her petitions, that when at last she does cry, her voice is a wonder in Gods ears. And yet it ought not to be a wonder, it ought not to be a strange thing for Gods people to be in earnest, or for sinners to feel brokenness of heart. If prayer be the Christians breath, why then, to see a multitude breathing, should never be a spectacle. If to pray unto God be the Christians daffy privilege, then to approach the throne of God with prevalent earnestness, should never be looked upon with astonishment.

2. Notice how this prayer is described. It is a cry: Behold the cry. A cry is the most natural form of utterance. It is a natural expression made up of pain and desire for relief. When a brother merely prays what we call prayer, he stands up and utters very proper words, very edifying, very suitable, no doubt, and then he has done. Another brother comes forward; he wants a blessing, he tells the Lord what he desires; he takes the promises, he wrestles with God, and then he seems to say, I will not let Thee go except Thou bless me. He cannot be satisfied till, with the cry of Abba, Father, he has come before the throne and really obtained an audience with the Most High.

3. Note again, for every word of our text is suggestive, it is Behold the voice of the cry of the daughter of My people. It is not enough to be earnest, you must know what you are earnest about; the cry must have a voice which is as far as possible understood by yourself, and a voice which has a meaning in it before God. I must direct my prayer unto God, as David says, pull my bow, direct the arrow, take aim at the centre of the target, and then when the arrow flies it is likely to reach its place.

4. Further, study the matter of the voice--it was for them that dwell in a far country. In what a far country does every sinner dwell! Now, the prayers, I hope, of Gods people, have been going up for all the far-off ones, that infinite mercy would make them nigh by the blood of Christ.

5. Remark another word in the text--for those that dwell in a far country: there are some of you who make a long abode in a far country. The fact is, you have taken up your dwellings; you have made a settlement in one of the parishes of the city of destruction; you are making out a claim to be enrolled in the devils register; you dwell in the far-off land. If you were uneasy and felt yourselves to be strangers and foreigners in the land of destruction, how would I clap my hands for joy; for you would soon be rid of your old master if you once felt sick of him.

6. The cry is The cry of the daughter of My people. Oh, it is so sweet to think that our prayers, poor as they are, are the prayers of Gods own people, and therefore they must be heard. You are the Lords children, therefore He will hear you. Would you let your child constantly cry to you and not answer Him?

II. We will now turn to the question: Is not the Lord in Zion? is not her King in her? I will answer that question at once in the affirmative. The Lord is in Zion: her King is in the midst of her. Having answered this question, it suggests many more.

1. If the Lord be indeed in Zion, and the King he in the midst of her, why do we pray as if He were not? He is with you, ready to answer by fire, if, like Elias, you have but faith with which to challenge His promise and His power.

2. Why do you despond because of your own weakness? We have not a sufficient number of ministers; we have little wealth; we have few places of public worship; we have few gifted members, and so on. So some unbelievingly talk. Is not the Lord in Zion? is not her King in her? What more do you want? Oh! we would like to be strong. Why would you be strong? That you must be disqualified to be used by God? Why, any fool can kill the enemy with a cannon, but it takes a Samson to smite them with the jawbone of an ass. And so, when God has the choice of weapons, and He always has, He chooses the weaker weapon, that He may get to Himself the greater renown.

3. If God be with us, why these great fears about the prosperity of the Church? The God of Zion is here, the King of Zion is here. I grant you, we do not sufficiently recognise His presence; we are not, as we should be, obedient to His commands but I charge you, O ye soldiers of the Cross, believe in the presence of your Captain, and press where ye see His helmet amidst the din of war. His Cross is the great emblazoned banner which leads you on to glory. Press forward! to suffer, to deny yourselves, to bear witness for Christ; for the battle is the Lords, and the King Himself fights in the van.

III. Another question. Why have they provoked Me to anger with their graven images and with strange vanities?

1. Here is a question for the Lords people. It becomes a very solemn thing when God is in His Church how that Church behaves herself. Suppose that Church to set up false principles: if her King were not there she might take the kings of the earth to be her head. But dare she do that when her King Himself is there?

2. This text has a particular voice to sinners. You have been saying, God is in the midst of His people--how is it I have not had a blessing? I will ask you this question, Why have they provoked Me to anger with their graven images and with strange vanities? Do not ask why the Word is not blessed to you; do not ask why you do not enjoy the prayer meeting: answer my question first. Why hast thou provoked Me to anger with thy tricks in trade, with thy Sabbathbreaking, with thy lying, with thy loose songs, with thy miring up with worldly company, with thy profanity?

IV. Another cry. I wish I might hear this cry this morning, for then I should not hear it in the world to come, The harvest is past, the summer is ended, and we are not saved. (C. H. Spurgeon.)

Manifestations of the presence of God

The ancient polity of the Jewish nation was a pure and splendid theocracy. Jehovah was their King. He gave them their laws, selected their judges, appointed their prophets, and He reigned the Lord supreme, having chosen them to be His peculiar people, and special possession.

I. It is possible for the members of a professing Church to be deceived concerning the presence of God, and conclude that he is with them, when in reality he is far from them.

1. Deceived on this important point are those who conclude God is with them because they have imposing forms and splendid places of worship. If pompous forms of worship and gorgeous temples marked the presence of God with men, the evidence would go to show that God was more with the ancient heathen than with the ancient Jews. It would exalt Mahomet and Mohammedanism over Christ and Christianity.

2. Deceived on this important point are those professing churches who conclude God is with them, because they have creeds and councils in their favour. Were, however, this conclusion correct, it would prove that the presence of God might be found with the mere letter of truth, or even error.

3. Deceived on this important point are those professing churches who conclude God is with them because they have extensive knowledge and numerous gifts. In danger of this error were many who were members of the Church of God at Corinth. An error St. Paul fully exposed, showing that those things which they so highly valued were worthless in comparison with sacred charity, true love to God, and pure love to man.

4. Deceived also on this important point are those churches and individuals who conclude God is with them because He was once with them. Who will question the truth, that He was with the Jews as a people, when Moses sang (Exo_15:13)? But is He with them now as a nation, as the rod of His inheritance, the Zion wherein He delighteth to dwell? Has not the evil He warned them against come upon them (Jer_6:8)? Then in reference unto individuals, having once been with them, is no certainty that He abides with them. Was He not with Saul when chosen of God to be the King of Israel (1Sa_10:7)? Was He not with Solomon when he devoutly dedicated the temple to the Lord, and prayed (2Ch_6:41)? Was He not with Judas when called to the apostleship? Now to say nothing concerning the hour of death, was His presence perpetually with these through life? Then let us net, neither as churches nor as individual members, depend on the past, nor be satisfied with anything short of having God indisputably with us now; bearing in remembrance that His presence is conditional (2Ch_15:2).

II. It is possible for the members of a professing Church to be fully assured of the presence of God among them--King in Zion.

1. God is where the Word of truth is faithfully preached and believingly received.

2. God is where the ministry of the Gospel is effectual to accomplish the purposes for which it is proclaimed.

3. God is where the members of the Church grow in sacred knowledge, and increase in holiness of heart and life.

4. God is where the discipline of Christ is scripturally observed and maintained.

5. God is where a professing people dwell together in the bonds of Christian charity. To this Christians are called by their name, their profession, and hope of eternal life.

III. It behoves the members of a professing Christian Church frequently and faithfully to press on themselves the solemn, weighty inquiry, is the Lord in our Zion, is her King with us? Have we the marks of the Divine presence already stated? Let us examine ourselves as a Christian community on this subject, and that with the sincerity of those who would not be deceived.

1. Is the Word of truth faithfully preached by us as ministers?

2. Is the ministry of the Gospel among us successful to accomplish its gracious designs?

3. Are we as people wise in sacred knowledge and intent on full conformity of the will and image of God?

4. Have we a wholesome scriptural discipline?

5. Are we as a professing Church united in the bonds of Christian charity?

IV. It becomes a Christian Church, sensible of the Divine presence but desirous of a more special manifestation of God with them and to them, to employ those means which are calculated to promote His more glorious abode in Zion.

1. This they should do by a full and constant acknowledgment of the sovereign authority and rule of Christ (Eph_1:22). His kingship in Zion is not a supposed character, but a positive possessed office; and weighty must be the guilt and condemnation of these who deny His claim, and reject His rule.

2. This they should do by diligently seeking an increase of personal holiness (Psa_132:14; Psa_132:16).

3. The more glorious presence of God should also be sought by the members of the Church, in the exercise of fervent, persevering prayer. (W. Naylor.)

The royal presence

The great thing is to ascertain the fact of the Lords presence with His people. Now, where the Lords presence is, there are tokens special, peculiar, and infallible, by which it is evidenced. Where the Lord is, everything will go well: the Gospel will triumph, and the righteous will be glad. On the contrary, the Lords absence is marked by wickedness, carnality, darkness, and dissolution.

1. An indispensable evidence that God is in the churches, we think to be a united, loving people. The Spirit is the source of love; and it is His first fruit.

2. Where this love is present, and in powerful operation, it will produce another evidence--a consistent, holy deportment. Love and purity are inseparable; but purity of heart will be indicated by purity of life.

3. The Lords presence is always accompanied by special zeal for His glory: a desire to promote His honour, and to extend His kingdom.

4. An invariable accompaniment of the Kings presence is liberality in the disposition of worldly substance. His people realise the fact that they are not proprietors, but stewards, to whom is committed treasure, which is exclusively His own.

5. The spirit of humble wailing at His footstool, for the lessons of His wisdom, is another indication of His presence. The churches will be teachable, devout, and obedient in all things.

6. A further evidence of the royal presence is, the possession of high attainments in spiritual things: the citizens of Zion will largely enjoy the comfort of love, the patience of hope, and every blessing provided for them.

7. As a rule, another token of the Lords presence will be, that while His people walk in His fear, and in the comfort of the Holy Ghost, they will be multiplied. The message of love, spoken in love, will operate with melting power on the hearts of men. (The Christian Witness.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Thus the Lord speaketh.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The prophet in vision hears the cry of the exiled Jews, wondering that God should have delivered them up to the enemy, seeing that He is Zion's king, dwelling in her (Mic 3:11). In the latter half of the verse God replies that their own idolatry, not want of faithfulness on His part, is the cause.

because of them that dwell in a far country--rather, "from a land of distances," that is, a distant land (Isa 39:3). English Version understands the cry to be of the Jews in their own land, because of the enemy coming from their far-off country.

strange vanities--foreign gods.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The Prophet in this verse assumes different characters: he first denounces ruin, which, though near, was not yet dreaded by the people; he then represents the people, and relates what they would say; in the third place, he adds an answer in God’s name to check the clamors of the people.

When he says that the daughter of his people uttered a cry, he is to be understood as referring to a future time; for the Jews as yet continued perversely in their sins, and ridiculed all threatenings, and regarded as nothing what was said by the prophets. Jeremiah then does not mean that his own nation cried, as though they dreaded future calamities, (for they were heedlessly secure;) but he condemns their indifference, as though he had said, “Ye indeed do now indulge your own delusions, and think that your felicity is to be perpetual; but in a short time your cry will be heard.” The words, From a distant land, interpreters apply to the Chaldeans and Assyrians, as though the Prophet had said, “Ye hope for a perpetual rest, because your enemies are far from you; hence distance and delay in marching produce this security in you; for it seems not to you credible that your enemies shall make such a journey, except with much expense and much trouble; but in this opinion you are deceived; for though the Chaldeans and the Assyrians are far distant from you, yet they shall soon come and constrain you to utter a cry: ye cannot now bear the warnings of the prophets, my voice ye cannot endure; but God will constrain you to utter a different voice, for ye shall cry, but without any avail.”

This meaning is not without reason on its side: if then the Prophet’s words be thus taken, I offer no objection; for hypocrites derive confidence from the present appearance of things; when they see that there is quietness on every side, they fear no danger; when God threatens them, and shews not immediately his rods, they ridicule or despise them.: thus have we seen in other places.

But another meaning is not unsuitable, — that Jeremiah describes the lamentations of the people in exile, after having been driven into Chaldea and Assyria: The voice, then, of the daughter of my people from a distant land; that is, after having been deprived of their country, they will then begin to cry, and for this reason, because they wished the prophets to give them rest, and refused to bear any reproofs. Appropriate also is this view; but I prefer the former, — that the people would shortly find out how foolishly they deluded themselves, when God by his servants threatened them with ruin and destruction: and hence he uses the demonstrative particle, “Behold:” Behold, he says, the voice of crying; and yet great was the silence then at Jerusalem: for though in their pleasure they uttered some voices, yet as to weepings and lamentations the whole city was silent. The Prophet then refers to what was hidden. But God usually acts in this way, as he afterwards executes suddenly his judgment; for when the wicked say, Peace, peace, destruction comes and suddenly overwhelms them. (1 Thessalonians 5:8.)

He adds in the second place, Is not Jehovah in Sion? Is not her king in her? The Prophet no doubt expresses here the complaints of the people on finding themselves overwhelmed with so many and so great evils, without receiving any aid from heaven. For hypocrites ever expostulate with God; and as they consider that they are unjustly chastised, they reject every instruction, and avoid it as much as they can; in short, they seek stupidity, that they may deceive themselves with vain delusions. As then it is usual with hypocrites to reject every apprehension of God’s wrath, Jeremiah strikingly describes their contumacy, “Is not Jehovah in Sion? Is not her king in her?” For they accused God of falsehood, as though he had deceived them, since he had promised to be the defender of the city, and of the whole land. As then they thought that God was bound to them by this promise, they daringly raged against him, “What means this? for God has chosen this place, where Abraham’s race might worship him; it has been as it were his earthly kingdom: but now what can this mean, that enemies are coming here? Can God ever permit them to do so? This is not possible, except God himself be overcome.”

We hence see the import of the Prophet’s words; for he here imitates the perverse language of the people, and recites the words which he knew most of them used. We have before found him addressing them,

“Trust not in words of falsehood, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah,” (Jeremiah 7:4;)

for they were wont perversely to allege against God, the temple, and to regard it as a shield to ward off every evil. In the same way the Prophet says now, “Is not God in Sion?” and then, “Is not her king in her?” The Jews were not only persuaded that God would be propitious to them, but they doubted not of their own safety, while they could turn their eyes to their king. They therefore uttered these words, as though they were beyond the chance of danger: for we know what God had declared respecting the kingdom, that it would continue for ever: So long as the sun and moon shall be in heaven, shall remain the seat of David, and his posterity flourish. (Psalm 89:36, 37.) Hence they connected the king with God; as though they had said, “Here is God worshipped, and his power dwells in the temple; the king also, whom he has set over us, is a sure pledge of his favor; and the perpetuity of his kingdom has been promised to us: it then follows, that either God is untrue, and that we have been deceived with vain promises, or that our enemies will come in vain; for when they shall make every effort, God, who is the guardian of our safety, will easily drive them away.”

At the first view this seems to be an evidence of faith, as the people seemed persuaded that they should be safe and secure under the protection of God, and as they turned their eyes to that kingdom, which was a remarkable exhibition of God’s presence: for as David was a type of Christ, and also his posterity, no other refuge could have been sought by the faithful than that which is here described. But we know how hypocrites swell with vain confidence, while yet they are wholly destitute of faith, and how they become wantonly insolent whenever God threatens them, as though they held him bound at their will. As then the ungodly are wont thus to abuse the name of God, it is no wonder that they imitate the language of his true servants: but yet they are wholly different. How so? They lay hold on the promises, but they have no faith nor repentance. “This is my rest for ever: it then follows that we shall be ever safe, for God cannot be overcome by any force of arms, by any onset of enemies; since he has taken us under his protection, what have we to fear?” But, at the same time, they despised God and all his teaching.

We hence see how foolish was the boasting of that people, since they wholly despised the holy name of God, and did swell only with wind, inasmuch as they were altogether destitute of faith and piety. We must also ever keep in mind what I have already said, — that the Jews not only entertained this vain confidence, but also presumptuously rose up against God, as though he had deceived them, having promised that Sion would be his perpetual rest: they now ask him, why he did not defend the city, as he dwelt in Sion? and why was not the king their protection, since it had been said, “So long as the sun and moon shall be in heaven, shall remain the throne of David?” Now follows God’s answer.

Why then have they provoked me with their carvings, and the vanities of the foreigner? Here God retorts their false complaints. We hence learn, that in the last clause the contumacy of the people is what is set forth by Jeremiah: they raged against God, because he did not aid them in time. God shews how absurdly they complained against him, and accused him: Why, he says, have they provoked me? “They say now that they are forsaken, because there is no faithfulness in me: I have not betrayed them, nor forsaken them, but they have forsaken me ” We now perceive the meaning of the Prophet. We observe, indeed, that the passage is abrupt, for the Prophet assumes different characters; but as to what is meant there is nothing doubtful.

God says, that he was provoked with carvings: it hence follows, that the temple was polluted. God had indeed promised to dwell in the temple, but on a certain condition, provided he was faithfully, and in a legitimate manner, worshipped there; but the people with their pollutions had defiled the temple. God then shews that there was a just cause why he had departed, according to what is set forth more fully in the tenth chapter of Ezekiel: God shews to his servant in that vision that he had left the temple, and for this reason, — because his holiness could not be blended with ungodly and filthy profanations. He first mentions carvings generally, and then he adds, the vanities of the foreigner: and here he amplifies the sin of the people, because they borrowed here and there from foreigners such superstitions as were unknown to their fathers, as though they wished to banish God from the temple, and from the whole land. It follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) Because of them that dwell . . .—The verse should read thus: Behold, the voice of the cry for help of the daughter of my people from the land of those that are far off. The prophet, dramatising the future, as before, in Jer_8:14, hears the cry of the exiles in a far-off land, and that which they ask is this—“Is not Jehovah in Zion? Is not her king in her?” That question is asked half in despair, and half in murmuring complaint. But Jehovah himself returns the answer, and it comes in the form of another question, “Why have they provoked me to anger . . .?” They had forsaken Him before. He forsook them now and left them, for a time, to their own ways.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. from (mg. because of) a land that is very far off] There is no need to suspect the genuineness of the clause. Jeremiah is in thought anticipating the captivity, and the distressful cries of the exiles in the direction of their home.

Is not … in her?] the words of the exiles.

Why have they, etc.] This is the Lord’s reply.

strange] foreign.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The harvest is past,.... Which was in the month of Ijar, as Jarchi observes, and answers to part of April and May:

the summer is ended; which was in the month Tammuz, and answers to part of June and July:

and we are not saved; delivered from the siege of the Chaldeans; and harvest and summer being over, there were no hopes of the Egyptians coming to their relief; seeing winter was approaching; and it may be observed, that it was in the month of Ab, which answers to part of July and August, that the city and temple were burnt. These are the words of the people of the Jews, despairing of help and salvation. So the Targum,

"the congregation of Israel said, the time is passed, the end is up, and we are not redeemed.''

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Or, “Behold the voice of the cry for help of the daughter of my people from a distant land: Is not Yahweh in Zion? Is not her king there? Why have they provoked Me to anger with their carved images, with foreign vanities?” Their complaint, “Is there no Jehovah in Zion?” is met by God demanding of them the reason why instead of worshipping Him they have set up idols.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Sion. Thus the people complain, (Menochius) or God answers them that they had no reason to have recourse to idols for protection. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The voice of the cry, i.e. the, greatness of their cry, the bitter cries, and screeches, and complaints that methinks I hear: the words are abrupt, because the prophet is to represent several persons speaking; himself, the people, and God.

Of the daughter of my people; see Jer 4:11; possibly because Jeremiah loved them, instructed them, admonished them as a daughter.

Them that dwell in afar country, viz. their enemies the Babylonians, that were to come against them from a far country, Jer 6:22; or the voice of them that were captives under those of a far country; now they begin to cry, which would not be persuaded to it before: the first is most to be approved of.

In Zion, viz. in Jerusalem, a metonymy of the subject.

Is not her king in her; or, as King in Zion; or, have we not a king of the seed of David, to whom the kingdom was granted to be perpetual? Either the words of God: q. d. Was not I among you, to provide for you, and protect you, but you must needs repair to idols? The like kind of speech is in 2Ki 1:3, and the close of the verse seems to favour this. Or, as others, an expostulatory lamentation of the people, that the cruel adversary should prevail over a people that had God so near them, Psa 48:2,3; 76:1,2; Hath God now left us? and is the promise of his continuance here at an end? Psa 89:36-38.

Why have they provoked me with strange vanities? as if God should seem to reply here, Let them not think it strange, seeing they have turned their backs upon me, and trusted to idols, which are but vanity, Jer 2:11,13; called vanity, not only because idols are as nothing, but because all the confidence that is put them is vain, and because idolaters are vain in their minds, and want understanding. I have not forsaken them, but they me.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. Because of them that dwell in a far country — Rather, from out of a far country, namely, the land of their captivity. The words which follow are spoken by the exiled Jews.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Because of them that dwell in, etc. The Hebrew simply has "from them," etc. The prophet is transported in imam-nation to the time of the fulfillment of his prophecies. He hears the lamentation of his countrymen, who are languishing in captivity. Is not the Lord in Zion, etc.? is the burden of their sad complaints; "king" is a familiar synonym for "God". (comp. Isa_8:21 Isa_33:22; but not Psa_89:18, which is certainly mistranslated in Authorized Version) But why" in Zion?" "Zion" was properly the name of the eastward hill at Jerusalem, where lay the oldest part of the city (called "the city of David"), and the highest portion of which was crowned by the temple. Why have they provoked me to anger, etc.? is the reply of Jehovah, pointing out that their sufferings were but an exact retribution for their infidelity. (comp. Jer_5:19)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Why - As if God should seem to reply; let them not think it strange, seeing they have turned their backs upon me, and trusted to idols.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Hark the voice...the cry of the daughter of My people I hear that eventually they will cry from a distant land, but why is all this necessary? Is not the Lord in Zion? If they return to Him, He will allow Himself to be found by them.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.