Jeremiah 36:24
Jeremiah 36:24 in Multiple Translations
Yet in hearing all these words, the king and his servants did not become frightened or tear their garments.
Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words.
And they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words.
But they had no fear and gave no signs of grief, not the king or any of his servants, after hearing all these words.
Despite hearing all these messages, the king and his attendants weren't frightened and didn't tear their clothes in remorse.
Yet they were not afraide, nor rent their garmets, neither the King, nor any of his seruants, that heard all these wordes.
And the king and all his servants who are hearing all these words have not been afraid, nor rent their garments.
The king and his servants who heard all these words were not afraid, and didn’t tear their garments.
Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words.
And the king and all his servants that heard all these words were not afraid, nor did they rend their garments.
Neither the king nor his officials showed that they were afraid that God would punish them. They did not tear their clothes to show that they were sorry for what they had done.
Berean Amplified Bible — Jeremiah 36:24
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Jeremiah 36:24 Interlinear (Deep Study)
BIB
HEB
וְ/לֹ֣א
פָחֲד֔וּ
וְ/לֹ֥א
קָרְע֖וּ
אֶת
בִּגְדֵי/הֶ֑ם
הַ/מֶּ֨לֶךְ֙
וְ/כָל
עֲבָדָ֔י/ו
הַ/שֹּׁ֣מְעִ֔ים
אֵ֥ת
כָּל
הַ/דְּבָרִ֖ים
הָ/אֵֽלֶּה
וְ/לֹ֣א
lôʼ
H3808
not
Conj | Part
פָחֲד֔וּ
pâchad
H6342
to dread
V-Qal-Perf-3cp
וְ/לֹ֥א
lôʼ
H3808
not
Conj | Part
קָרְע֖וּ
qâraʻ
H7167
to tear
V-Qal-Perf-3cp
אֶת
ʼêth
H853
Obj.
DirObjM
בִּגְדֵי/הֶ֑ם
beged
H899
treachery
N-mp | Suff
הַ/מֶּ֨לֶךְ֙
melek
H4428
King's
Art | N-ms
וְ/כָל
kôl
H3605
all
Conj | N-ms
עֲבָדָ֔י/ו
ʻebed
H5650
servant/slave
N-mp | Suff
הַ/שֹּׁ֣מְעִ֔ים
shâmaʻ
H8085
to hear
Art | V-Qal
אֵ֥ת
ʼêth
H853
Obj.
DirObjM
כָּל
kôl
H3605
all
N-ms
הַ/דְּבָרִ֖ים
dâbâr
H1697
Chronicles
Art | N-mp
הָ/אֵֽלֶּה
ʼêl-leh
H428
these
Art | Pron
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Jeremiah 36:24
וְ/לֹ֣א
lôʼ
H3808
"not"
Conj | Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
פָחֲד֔וּ
pâchad
H6342
"to dread"
V-Qal-Perf-3cp
This Hebrew word means to feel fear or dread, like being startled by a sudden alarm. It appears in the Bible when people are in awe or fear of God. The book of Proverbs uses it to describe the fear of the Lord.
Definition: 1) to fear, tremble, revere, dread, be in awe or dread 1a) (Qal) 1a1) to be in dread 1a2) to be in awe 1b) (Piel) to be in great dread 1c) (Hiphil) to cause to dread
Usage: Occurs in 25 OT verses. KJV: be afraid, stand in awe, (be in) fear, make to shake. See also: Deuteronomy 28:66; Isaiah 12:2; Psalms 14:5.
וְ/לֹ֥א
lôʼ
H3808
"not"
Conj | Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
קָרְע֖וּ
qâraʻ
H7167
"to tear"
V-Qal-Perf-3cp
This verb means to tear or rend something, and can be used literally or figuratively, as in the case of reviling or enlarging the eyes. In the book of the Prophet Joel, it describes the heavens being torn open. It can also describe the action of wild beasts.
Definition: 1) to tear, tear in pieces 1a) (Qal) 1a1) to tear, rend 1a2) to tear away or out 1a3) to tear, rend asunder 1a3a) to make wide or large (of eyes) 1a3b) to rend open (of heavens) 1a4) to tear, rend (of wild beasts) 1b) (Niphal) to be rent, be split asunder
Usage: Occurs in 60 OT verses. KJV: cut out, rend, [idiom] surely, tear. See also: Genesis 37:29; 2 Kings 5:8; Psalms 35:15.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
בִּגְדֵי/הֶ֑ם
beged
H899
"treachery"
N-mp | Suff
In the Bible, this word refers to clothing or a covering, like a garment or robe. It appears in books like Genesis and Exodus, describing what people wore. The word is often translated as 'apparel' or 'raiment'.
Definition: treachery, deceit
Usage: Occurs in 190 OT verses. KJV: apparel, cloth(-es, ing), garment, lap, rag, raiment, robe, [idiom] very (treacherously), vesture, wardrobe. See also: Genesis 24:53; Judges 17:10; Psalms 22:19.
הַ/מֶּ֨לֶךְ֙
melek
H4428
"King's"
Art | N-ms
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
וְ/כָל
kôl
H3605
"all"
Conj | N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
עֲבָדָ֔י/ו
ʻebed
H5650
"servant/slave"
N-mp | Suff
This word refers to a servant or slave, often in the context of serving God or a human master. It can also describe a prophet or Levite. The KJV translates it as bondage, bondman, or servant.
Definition: 1) slave, servant 1a) slave, servant, man-servant 1b) subjects 1c) servants, worshippers (of God) 1d) servant (in special sense as prophets, Levites etc) 1e) servant (of Israel) 1f) servant (as form of address between equals) Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Usage: Occurs in 714 OT verses. KJV: [idiom] bondage, bondman, (bond-) servant, (man-) servant. See also: Genesis 9:25; Exodus 11:3; 1 Samuel 8:16.
הַ/שֹּׁ֣מְעִ֔ים
shâmaʻ
H8085
"to hear"
Art | V-Qal
To hear and listen is what this Hebrew word means, often implying attention and obedience. In Exodus and Deuteronomy, it is used when God speaks to the people, and they must listen and obey.
Definition: : hear v 1) to hear, listen to, obey 1a) (Qal) 1a1) to hear (perceive by ear) 1a2) to hear of or concerning 1a3) to hear (have power to hear) 1a4) to hear with attention or interest, listen to 1a5) to understand (language) 1a6) to hear (of judicial cases) 1a7) to listen, give heed 1a7a) to consent, agree 1a7b) to grant request 1a8) to listen to, yield to 1a9) to obey, be obedient 1b) (Niphal) 1b1) to be heard (of voice or sound) 1b2) to be heard of 1b3) to be regarded, be obeyed 1c) (Piel) to cause to hear, call to hear, summon 1d) (Hiphil) 1d1) to cause to hear, tell, proclaim, utter a sound 1d2) to sound aloud (musical term) 1d3) to make proclamation, summon 1d4) to cause to be heard n m 2) sound
Usage: Occurs in 1072 OT verses. KJV: [idiom] attentively, call (gather) together, [idiom] carefully, [idiom] certainly, consent, consider, be content, declare, [idiom] diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), [idiom] indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, [idiom] surely, tell, understand, whosoever (heareth), witness. See also: Genesis 3:8; Exodus 32:18; Deuteronomy 27:9.
אֵ֥ת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
הַ/דְּבָרִ֖ים
dâbâr
H1697
"Chronicles"
Art | N-mp
A word or thing, like a matter or affair, as seen in the book of Chronicles where it refers to the events and words of kings. It can also mean a cause or reason for something.
Definition: This name means word, speaking
Usage: Occurs in 1290 OT verses. KJV: act, advice, affair, answer, [idiom] any such (thing), because of, book, business, care, case, cause, certain rate, [phrase] chronicles, commandment, [idiom] commune(-ication), [phrase] concern(-ing), [phrase] confer, counsel, [phrase] dearth, decree, deed, [idiom] disease, due, duty, effect, [phrase] eloquent, errand, (evil favoured-) ness, [phrase] glory, [phrase] harm, hurt, [phrase] iniquity, [phrase] judgment, language, [phrase] lying, manner, matter, message, (no) thing, oracle, [idiom] ought, [idiom] parts, [phrase] pertaining, [phrase] please, portion, [phrase] power, promise, provision, purpose, question, rate, reason, report, request, [idiom] (as hast) said, sake, saying, sentence, [phrase] sign, [phrase] so, some (uncleanness), somewhat to say, [phrase] song, speech, [idiom] spoken, talk, task, [phrase] that, [idiom] there done, thing (concerning), thought, [phrase] thus, tidings, what(-soever), [phrase] wherewith, which, word, work. See also: Genesis 11:1; Exodus 23:8; Deuteronomy 18:21.
הָ/אֵֽלֶּה
ʼêl-leh
H428
"these"
Art | Pron
This Hebrew word is used to point out specific people or things, like saying 'these' or 'those'. It appears in the book of Genesis, where God says 'let there be light' and separates the light from the darkness.
Definition: 1) these 1a) used before antecedent 1b) used following antecedent Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Usage: Occurs in 697 OT verses. KJV: an-(the) other; one sort, so, some, such, them, these (same), they, this, those, thus, which, who(-m). See also: Genesis 2:4; Exodus 35:1; Deuteronomy 1:35.
Study Notes — Jeremiah 36:24
Show Verse Quote Highlights
- Context
- Cross References
- Jeremiah 36:24 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Jeremiah 36:24
- Jamieson-Fausset-Brown on Jeremiah 36:24
- Matthew Poole's Commentary on Jeremiah 36:24
- Trapp's Commentary on Jeremiah 36:24
- Ellicott's Commentary on Jeremiah 36:24
- Cambridge Bible on Jeremiah 36:24
- Whedon's Commentary on Jeremiah 36:24
- Sermons on Jeremiah 36:24
Context — Jehoiakim Burns the Scroll
22Since it was the ninth month, the king was sitting in his winter quarters with a fire burning before him.
23And as soon as Jehudi had read three or four columns, Jehoiakim would cut them off with a scribe’s knife and throw them into the firepot, until the entire scroll had been consumed by the fire.
24Yet in hearing all these words, the king and his servants did not become frightened or tear their garments.
25Even though Elnathan, Delaiah, and Gemariah urged the king not to burn the scroll, he would not listen to them. 26Instead, the king commanded Jerahmeel, a son of the king, as well as Seraiah son of Azriel and Shelemiah son of Abdeel, to seize Baruch the scribe and Jeremiah the prophet. But the LORD had hidden them.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 36:16 | When they had heard all these words, they turned to one another in fear and said to Baruch, “Surely we must report all these words to the king.” |
| 2 | Psalms 36:1 | An oracle is in my heart regarding the transgression of the wicked man: There is no fear of God before his eyes. |
| 3 | Jonah 3:6 | When word reached the king of Nineveh, he got up from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes. |
| 4 | 1 Kings 21:27 | When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He lay down in sackcloth and walked around meekly. |
| 5 | Psalms 64:5 | They hold fast to their evil purpose; they speak of hiding their snares. “Who will see them?” they say. |
| 6 | Isaiah 36:22–1 | — |
| 7 | 2 Kings 19:1–2 | On hearing this report, King Hezekiah tore his clothes, put on sackcloth, and entered the house of the LORD. And he sent Eliakim the palace administrator, Shebna the scribe, and the leading priests, all wearing sackcloth, to the prophet Isaiah son of Amoz |
| 8 | Jeremiah 5:3 | O LORD, do not Your eyes look for truth? You struck them, but they felt no pain. You finished them off, but they refused to accept discipline. They have made their faces harder than stone and refused to repent. |
| 9 | Isaiah 26:11 | O LORD, Your hand is upraised, but they do not see it. They will see Your zeal for Your people and be put to shame. The fire set for Your enemies will consume them! |
| 10 | 2 Kings 22:11–19 | When the king heard the words of the Book of the Law, he tore his clothes and commanded Hilkiah the priest, Ahikam son of Shaphan, Achbor son of Micaiah, Shaphan the scribe, and Asaiah the servant of the king: “Go and inquire of the LORD for me, for the people, and for all Judah concerning the words in this book that has been found. For great is the wrath of the LORD that burns against us because our fathers have not obeyed the words of this book by doing all that is written about us.” So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went and spoke to Huldah the prophetess, the wife of Shallum son of Tikvah, the son of Harhas, the keeper of the wardrobe. She lived in Jerusalem, in the Second District. And Huldah said to them, “This is what the LORD, the God of Israel, says: ‘Tell the man who sent you that this is what the LORD says: I am about to bring calamity on this place and on its people, according to all the words of the book that the king of Judah has read, because they have forsaken Me and burned incense to other gods, that they might provoke Me to anger with all the works of their hands. My wrath will be kindled against this place and will not be quenched.’ But as for the king of Judah, who sent you to inquire of the LORD, tell him that this is what the LORD, the God of Israel, says: ‘As for the words that you heard, because your heart was tender and you humbled yourself before the LORD when you heard what I spoke against this place and against its people, that they would become a desolation and a curse, and because you have torn your clothes and wept before Me, I have heard you,’ declares the LORD. |
Jeremiah 36:24 Summary
[This verse tells us that even after hearing the prophetic words of Jeremiah, the king and his servants didn't show any signs of fear or remorse, which is surprising given the seriousness of the message. The king's lack of response is a warning to us to stay humble and sensitive to God's voice, as seen in Isaiah 66:2. We can learn from the king's mistakes by prioritizing humility and receptivity to God's words in our daily lives, and being mindful of the dangers of pride and hardness of heart, as described in Ephesians 4:18 and Proverbs 16:18.]
Frequently Asked Questions
Why didn't the king and his servants react with fear or remorse after hearing the words of Jeremiah?
The king and his servants were hardened in their hearts, refusing to acknowledge the warnings and prophecies of Jeremiah, similar to the response of Pharaoh in Exodus 7:13 and Exodus 7:22
What can we learn from the king's lack of response to the prophetic words?
The king's indifference to the prophetic words serves as a warning to us, reminding us to remain humble and sensitive to the voice of God, as seen in Isaiah 66:2 and 2 Chronicles 7:14
How does this verse relate to the concept of spiritual hardness of heart?
The king's refusal to respond to the prophetic words is a classic example of spiritual hardness of heart, which is also described in Ephesians 4:18 and Hebrews 3:8, emphasizing the importance of maintaining a soft and receptive heart towards God's words
What role does pride play in the king's response to Jeremiah's prophecies?
The king's pride and arrogance likely contributed to his refusal to acknowledge the prophetic words, as seen in Proverbs 16:18 and 1 Peter 5:5, highlighting the dangers of pride and the importance of humility in our relationship with God
Reflection Questions
- What are some areas in my life where I may be hardened to the voice of God, and how can I cultivate a softer heart towards Him?
- How can I balance the need for conviction and boldness with the importance of humility and sensitivity to the Holy Spirit's voice?
- What are some ways I can prioritize humility and receptivity to God's words in my daily life, and what are the potential consequences of neglecting this?
- In what ways can I learn from the king's mistakes and avoid a similar hardness of heart in my own life, and what role does community and accountability play in this process?
Gill's Exposition on Jeremiah 36:24
Yet they were not afraid, nor rent their garments,.... They were not struck with horror at such an impious action as the burning of the roll; nor afraid of the judgments and wrath of God threatened
Jamieson-Fausset-Brown on Jeremiah 36:24
Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words. Yet they were not afraid ... neither the king, nor any of his servants that heard all these words.
Matthew Poole's Commentary on Jeremiah 36:24
So hardened were this people’ s hearts, that though they knew that Jeremiah was a prophet of the Lord, upon the experience now of more than twenty years, and the whole scope of his prophecies had been to denounce the just judgments of God that now were coming upon this people, and they could not but understand that God must be greatly assistant to Jeremiah in writing this roll, all the matter of which he could not otherwise have kept in mind so many years, yet they had no serious fear of God upon their hearts, working upon the hearing the dreadful matter of these prophecies, nor showed any sign of remorse, or sense of their sins, or God’ s judgments coming upon them as indications of his wrath.
Trapp's Commentary on Jeremiah 36:24
Jeremiah 36:24 Yet they were not afraid, nor rent their garments, [neither] the king, nor any of his servants that heard all these words.Ver. 24. Yet they were not afraid.] Ne paulum quidem perculsi sunt. The king and his servants, those court parasites, were not stirred at all at such a Bible bonfire, but jeered when they should have feared, &c. Nor rent their garments.] Such was their stupor seu non-curantia, their security and insensibleness of that high offence, for which their posterity keep a yearly fast. See on Jeremiah 36:6. Rending of garments in token of grief was in use also among the heathens. Homer saith Priamus rent his clothes when he heard of the death of his son Hector. The like hath Virgil of his Aeneas: “ Tum pater Aeneas humeris abseindere vestem Auxilioque vocare deos. ” Suetonius saith the like of Julius Caesar, &c. Pro concione fidem militum flens et veste a pectore discissa imploravit. - Suet., cap. 55.
Ellicott's Commentary on Jeremiah 36:24
(24-25) Yet they were not afraid, nor rent their garments . . .—If we suppose that the “servants” are identical with the princes, these were the very men who, when they first heard the words, had been afraid, “both one and other.” Now the king’s presence restrains them, and they dare not show their alarm at the contents of the scroll, nor “rend their clothes” (comp. Matthew 26:65; Acts 14:14) at what must have seemed to them the sacrilege of burning a scroll that contained a message from Jehovah. Three only had the courage, though they did not show their abhorrence, to entreat the king to refrain from his impiety. (See Note on Jeremiah 36:12.) Possibly, however, the “servants” or “courtiers” are distinguished from the princes, and are specially named in the next verse.
Cambridge Bible on Jeremiah 36:24
24. And they were not afraid … neither the king] Contrast the conduct of the king’s father (2 Kings 22:11).
Whedon's Commentary on Jeremiah 36:24
24. Were not afraid — A contrast with the emotion of the princes, Jeremiah 36:16.
Sermons on Jeremiah 36:24
| Sermon | Description | |
|---|---|---|
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A Christmas Question by C.H. Spurgeon | The sermon transcript describes the pitiable condition of those who died from hunger and cold in the streets. It then transitions to a depiction of the crucifixion of Jesus Christ, |
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Spiritual Warfare - 1 "The Battle" by Jim Logan | In this sermon, the speaker shares a personal story about a troubled young man who experienced a downward spiral in his life due to the influence of evil spirits. The speaker empha |
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Pure by Faith by Chuck Smith | In this sermon, the speaker emphasizes the importance of letting go of religious traditions and embracing the freedom found in Christ. He highlights how Jesus faced opposition from |
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Blood Covenant - Part 7 by Bob Phillips | In this sermon, the speaker emphasizes the importance of understanding and walking in covenant with God. They explain that by embracing God's promises, believers can become partake |
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God's Special Treasure by Chuck Smith | This sermon emphasizes the concept of believers being treasured by God, likened to jewels in His sight. It explores the idea of God valuing His children so much that He considers t |
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Under Sin by Don McClure | In this sermon, the speaker discusses the impact of sin on the human mind and its ability to comprehend spiritual matters. He highlights the irony of highly intelligent individuals |
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Psalm 36 by Carl Armerding | In this sermon, the speaker reflects on the behavior of people and asks why they act the way they do. He uses a recent murder in Dallas as an example and emphasizes the need to sur |