Jeremiah 4

Jeremiah 4:1

The LORD Arises

The prayer of Hezekiah and the prayer of the faithful remnant in the future will be answered. The betrayal of the king of Assyria is reason for the LORD to intervene in the coming verses, also in the future. The time has come when the LORD will “arise” and “be exalted” and “be lifted up” (Isaiah 33:10; cf. Isaiah 52:13). These are three descriptions that He is about to act.

While speaking He performs and assures in a threefold manner that He “now” – three times in this verse! – will intervene. The Hebrew word for now, attah, sounds enormously powerful, almost explosive. Sound and meaning belong together here in an impressive way. He will arise from His throne to judge His enemies. He, that is the Lord Jesus, will show Himself in His fullness, in all His majesty.

Then the nullity of everything Assyria has planned will become apparent. What they carry with them, their plans, turn out to be nothing more than “chaff” and “stubble”, food for the fire of God’s judgment (Isaiah 33:11). By His breath, the LORD will set the chaff and the stubble on fire. Not only their plans will come to nothing, but they themselves also will be judged as a result of what they had planned. They will fall into the pit they themselves have dug for others (Proverbs 26:27).

The judgment on the Assyrians symbolizes the judgment on all peoples (Isaiah 33:12). The peoples that “are far away”, that are not actually gathered with Assyria, are the heathen peoples that are left after the worldwide judgments on the day of God’s anger (Isaiah 33:13). They are told to hear what He has done. Those “who are near”, Judah, are called upon to acknowledge the might of the LORD.

Jeremiah 4:2

The LORD Arises

The prayer of Hezekiah and the prayer of the faithful remnant in the future will be answered. The betrayal of the king of Assyria is reason for the LORD to intervene in the coming verses, also in the future. The time has come when the LORD will “arise” and “be exalted” and “be lifted up” (Isaiah 33:10; cf. Isaiah 52:13). These are three descriptions that He is about to act.

While speaking He performs and assures in a threefold manner that He “now” – three times in this verse! – will intervene. The Hebrew word for now, attah, sounds enormously powerful, almost explosive. Sound and meaning belong together here in an impressive way. He will arise from His throne to judge His enemies. He, that is the Lord Jesus, will show Himself in His fullness, in all His majesty.

Then the nullity of everything Assyria has planned will become apparent. What they carry with them, their plans, turn out to be nothing more than “chaff” and “stubble”, food for the fire of God’s judgment (Isaiah 33:11). By His breath, the LORD will set the chaff and the stubble on fire. Not only their plans will come to nothing, but they themselves also will be judged as a result of what they had planned. They will fall into the pit they themselves have dug for others (Proverbs 26:27).

The judgment on the Assyrians symbolizes the judgment on all peoples (Isaiah 33:12). The peoples that “are far away”, that are not actually gathered with Assyria, are the heathen peoples that are left after the worldwide judgments on the day of God’s anger (Isaiah 33:13). They are told to hear what He has done. Those “who are near”, Judah, are called upon to acknowledge the might of the LORD.

Jeremiah 4:3

Dwell With the LORD

Not only the peoples far away are bewildered. Also in the midst of those who return to Israel there are still sinners (Isaiah 33:14). They must be purged (Ezekiel 20:38). These rebellious Israelites will not escape judgment either (Ezekiel 20:34-38), for there is no partiality with God.

Next Isaiah asks some questions of conscience. Now that through the judgments the nearness of the LORD is almost tangible, the Israelites – just like Isaiah himself in Isaiah 6 – see themselves in the light of God. Outward confession is not enough. Just as with John the baptist, who had to prepare the way before God, the hearts are now purified.

The result is a God-fearing remnant. They will be able to live “with continual burning” (cf. Hebrews 12:29), which is in the presence of the Holy One of Israel, because there is nothing to consume in them. With them are present the characteristics mentioned in Isaiah 33:15 (cf. Psalms 15:1-3). This should also characterize us. We should think about this when we watch a movie in which sometimes things are shown and said that conflict with this.

They will dwell on the heights, they will be protected and nourished (Isaiah 33:16). They will see their King-Messiah in His beauty when He returns to fulfill all promises (Isaiah 33:17). They will see the great, vast Israel as promised to Abraham (Genesis 15:18). That is their reward because they have shut their eyes from looking upon evil (Isaiah 33:15).

They will meditate on the terror they have gone through (Isaiah 33:18). All the representatives of the reign of terror under which they have sighed will no longer be there. They are over, forever. The political secretary who notes the tax levied (“he who counts”), the tax inspector who checks the weight of gold and silver (“he who weighs”) and the military commander who checks the fortifications (“he who counts the towers”) will no longer appear.

Yes, the entire oppressive people will have disappeared out of their sight (Isaiah 33:19). Also their ears will no longer be tormented by hearing a foreign language, because that means that the enemy is in power with them and they are slaves. The enemy is no longer there and also that unintelligible speech and stammering tongue have disappeared.

Paul quotes this verse in modified form in a comparison between the liberating power of the cross and the power of the world (1 Corinthians 1:21). He shows that all the power of the world has not been able to deliver man from his sins, but only keeps him in bondage. The wisdom of God made that deliverance possible through the work of Christ on the cross. This enables the believer to say with boldness: ‘Where have all those enemies gone?’ By the way, this should not make us careless in our life with the Lord, because then such an enemy can just re-emerge.

Jeremiah 4:4

Dwell With the LORD

Not only the peoples far away are bewildered. Also in the midst of those who return to Israel there are still sinners (Isaiah 33:14). They must be purged (Ezekiel 20:38). These rebellious Israelites will not escape judgment either (Ezekiel 20:34-38), for there is no partiality with God.

Next Isaiah asks some questions of conscience. Now that through the judgments the nearness of the LORD is almost tangible, the Israelites – just like Isaiah himself in Isaiah 6 – see themselves in the light of God. Outward confession is not enough. Just as with John the baptist, who had to prepare the way before God, the hearts are now purified.

The result is a God-fearing remnant. They will be able to live “with continual burning” (cf. Hebrews 12:29), which is in the presence of the Holy One of Israel, because there is nothing to consume in them. With them are present the characteristics mentioned in Isaiah 33:15 (cf. Psalms 15:1-3). This should also characterize us. We should think about this when we watch a movie in which sometimes things are shown and said that conflict with this.

They will dwell on the heights, they will be protected and nourished (Isaiah 33:16). They will see their King-Messiah in His beauty when He returns to fulfill all promises (Isaiah 33:17). They will see the great, vast Israel as promised to Abraham (Genesis 15:18). That is their reward because they have shut their eyes from looking upon evil (Isaiah 33:15).

They will meditate on the terror they have gone through (Isaiah 33:18). All the representatives of the reign of terror under which they have sighed will no longer be there. They are over, forever. The political secretary who notes the tax levied (“he who counts”), the tax inspector who checks the weight of gold and silver (“he who weighs”) and the military commander who checks the fortifications (“he who counts the towers”) will no longer appear.

Yes, the entire oppressive people will have disappeared out of their sight (Isaiah 33:19). Also their ears will no longer be tormented by hearing a foreign language, because that means that the enemy is in power with them and they are slaves. The enemy is no longer there and also that unintelligible speech and stammering tongue have disappeared.

Paul quotes this verse in modified form in a comparison between the liberating power of the cross and the power of the world (1 Corinthians 1:21). He shows that all the power of the world has not been able to deliver man from his sins, but only keeps him in bondage. The wisdom of God made that deliverance possible through the work of Christ on the cross. This enables the believer to say with boldness: ‘Where have all those enemies gone?’ By the way, this should not make us careless in our life with the Lord, because then such an enemy can just re-emerge.

Jeremiah 4:5

Dwell With the LORD

Not only the peoples far away are bewildered. Also in the midst of those who return to Israel there are still sinners (Isaiah 33:14). They must be purged (Ezekiel 20:38). These rebellious Israelites will not escape judgment either (Ezekiel 20:34-38), for there is no partiality with God.

Next Isaiah asks some questions of conscience. Now that through the judgments the nearness of the LORD is almost tangible, the Israelites – just like Isaiah himself in Isaiah 6 – see themselves in the light of God. Outward confession is not enough. Just as with John the baptist, who had to prepare the way before God, the hearts are now purified.

The result is a God-fearing remnant. They will be able to live “with continual burning” (cf. Hebrews 12:29), which is in the presence of the Holy One of Israel, because there is nothing to consume in them. With them are present the characteristics mentioned in Isaiah 33:15 (cf. Psalms 15:1-3). This should also characterize us. We should think about this when we watch a movie in which sometimes things are shown and said that conflict with this.

They will dwell on the heights, they will be protected and nourished (Isaiah 33:16). They will see their King-Messiah in His beauty when He returns to fulfill all promises (Isaiah 33:17). They will see the great, vast Israel as promised to Abraham (Genesis 15:18). That is their reward because they have shut their eyes from looking upon evil (Isaiah 33:15).

They will meditate on the terror they have gone through (Isaiah 33:18). All the representatives of the reign of terror under which they have sighed will no longer be there. They are over, forever. The political secretary who notes the tax levied (“he who counts”), the tax inspector who checks the weight of gold and silver (“he who weighs”) and the military commander who checks the fortifications (“he who counts the towers”) will no longer appear.

Yes, the entire oppressive people will have disappeared out of their sight (Isaiah 33:19). Also their ears will no longer be tormented by hearing a foreign language, because that means that the enemy is in power with them and they are slaves. The enemy is no longer there and also that unintelligible speech and stammering tongue have disappeared.

Paul quotes this verse in modified form in a comparison between the liberating power of the cross and the power of the world (1 Corinthians 1:21). He shows that all the power of the world has not been able to deliver man from his sins, but only keeps him in bondage. The wisdom of God made that deliverance possible through the work of Christ on the cross. This enables the believer to say with boldness: ‘Where have all those enemies gone?’ By the way, this should not make us careless in our life with the Lord, because then such an enemy can just re-emerge.

Jeremiah 4:6

Dwell With the LORD

Not only the peoples far away are bewildered. Also in the midst of those who return to Israel there are still sinners (Isaiah 33:14). They must be purged (Ezekiel 20:38). These rebellious Israelites will not escape judgment either (Ezekiel 20:34-38), for there is no partiality with God.

Next Isaiah asks some questions of conscience. Now that through the judgments the nearness of the LORD is almost tangible, the Israelites – just like Isaiah himself in Isaiah 6 – see themselves in the light of God. Outward confession is not enough. Just as with John the baptist, who had to prepare the way before God, the hearts are now purified.

The result is a God-fearing remnant. They will be able to live “with continual burning” (cf. Hebrews 12:29), which is in the presence of the Holy One of Israel, because there is nothing to consume in them. With them are present the characteristics mentioned in Isaiah 33:15 (cf. Psalms 15:1-3). This should also characterize us. We should think about this when we watch a movie in which sometimes things are shown and said that conflict with this.

They will dwell on the heights, they will be protected and nourished (Isaiah 33:16). They will see their King-Messiah in His beauty when He returns to fulfill all promises (Isaiah 33:17). They will see the great, vast Israel as promised to Abraham (Genesis 15:18). That is their reward because they have shut their eyes from looking upon evil (Isaiah 33:15).

They will meditate on the terror they have gone through (Isaiah 33:18). All the representatives of the reign of terror under which they have sighed will no longer be there. They are over, forever. The political secretary who notes the tax levied (“he who counts”), the tax inspector who checks the weight of gold and silver (“he who weighs”) and the military commander who checks the fortifications (“he who counts the towers”) will no longer appear.

Yes, the entire oppressive people will have disappeared out of their sight (Isaiah 33:19). Also their ears will no longer be tormented by hearing a foreign language, because that means that the enemy is in power with them and they are slaves. The enemy is no longer there and also that unintelligible speech and stammering tongue have disappeared.

Paul quotes this verse in modified form in a comparison between the liberating power of the cross and the power of the world (1 Corinthians 1:21). He shows that all the power of the world has not been able to deliver man from his sins, but only keeps him in bondage. The wisdom of God made that deliverance possible through the work of Christ on the cross. This enables the believer to say with boldness: ‘Where have all those enemies gone?’ By the way, this should not make us careless in our life with the Lord, because then such an enemy can just re-emerge.

Jeremiah 4:7

Dwell With the LORD

Not only the peoples far away are bewildered. Also in the midst of those who return to Israel there are still sinners (Isaiah 33:14). They must be purged (Ezekiel 20:38). These rebellious Israelites will not escape judgment either (Ezekiel 20:34-38), for there is no partiality with God.

Next Isaiah asks some questions of conscience. Now that through the judgments the nearness of the LORD is almost tangible, the Israelites – just like Isaiah himself in Isaiah 6 – see themselves in the light of God. Outward confession is not enough. Just as with John the baptist, who had to prepare the way before God, the hearts are now purified.

The result is a God-fearing remnant. They will be able to live “with continual burning” (cf. Hebrews 12:29), which is in the presence of the Holy One of Israel, because there is nothing to consume in them. With them are present the characteristics mentioned in Isaiah 33:15 (cf. Psalms 15:1-3). This should also characterize us. We should think about this when we watch a movie in which sometimes things are shown and said that conflict with this.

They will dwell on the heights, they will be protected and nourished (Isaiah 33:16). They will see their King-Messiah in His beauty when He returns to fulfill all promises (Isaiah 33:17). They will see the great, vast Israel as promised to Abraham (Genesis 15:18). That is their reward because they have shut their eyes from looking upon evil (Isaiah 33:15).

They will meditate on the terror they have gone through (Isaiah 33:18). All the representatives of the reign of terror under which they have sighed will no longer be there. They are over, forever. The political secretary who notes the tax levied (“he who counts”), the tax inspector who checks the weight of gold and silver (“he who weighs”) and the military commander who checks the fortifications (“he who counts the towers”) will no longer appear.

Yes, the entire oppressive people will have disappeared out of their sight (Isaiah 33:19). Also their ears will no longer be tormented by hearing a foreign language, because that means that the enemy is in power with them and they are slaves. The enemy is no longer there and also that unintelligible speech and stammering tongue have disappeared.

Paul quotes this verse in modified form in a comparison between the liberating power of the cross and the power of the world (1 Corinthians 1:21). He shows that all the power of the world has not been able to deliver man from his sins, but only keeps him in bondage. The wisdom of God made that deliverance possible through the work of Christ on the cross. This enables the believer to say with boldness: ‘Where have all those enemies gone?’ By the way, this should not make us careless in our life with the Lord, because then such an enemy can just re-emerge.

Jeremiah 4:8

Dwell With the LORD

Not only the peoples far away are bewildered. Also in the midst of those who return to Israel there are still sinners (Isaiah 33:14). They must be purged (Ezekiel 20:38). These rebellious Israelites will not escape judgment either (Ezekiel 20:34-38), for there is no partiality with God.

Next Isaiah asks some questions of conscience. Now that through the judgments the nearness of the LORD is almost tangible, the Israelites – just like Isaiah himself in Isaiah 6 – see themselves in the light of God. Outward confession is not enough. Just as with John the baptist, who had to prepare the way before God, the hearts are now purified.

The result is a God-fearing remnant. They will be able to live “with continual burning” (cf. Hebrews 12:29), which is in the presence of the Holy One of Israel, because there is nothing to consume in them. With them are present the characteristics mentioned in Isaiah 33:15 (cf. Psalms 15:1-3). This should also characterize us. We should think about this when we watch a movie in which sometimes things are shown and said that conflict with this.

They will dwell on the heights, they will be protected and nourished (Isaiah 33:16). They will see their King-Messiah in His beauty when He returns to fulfill all promises (Isaiah 33:17). They will see the great, vast Israel as promised to Abraham (Genesis 15:18). That is their reward because they have shut their eyes from looking upon evil (Isaiah 33:15).

They will meditate on the terror they have gone through (Isaiah 33:18). All the representatives of the reign of terror under which they have sighed will no longer be there. They are over, forever. The political secretary who notes the tax levied (“he who counts”), the tax inspector who checks the weight of gold and silver (“he who weighs”) and the military commander who checks the fortifications (“he who counts the towers”) will no longer appear.

Yes, the entire oppressive people will have disappeared out of their sight (Isaiah 33:19). Also their ears will no longer be tormented by hearing a foreign language, because that means that the enemy is in power with them and they are slaves. The enemy is no longer there and also that unintelligible speech and stammering tongue have disappeared.

Paul quotes this verse in modified form in a comparison between the liberating power of the cross and the power of the world (1 Corinthians 1:21). He shows that all the power of the world has not been able to deliver man from his sins, but only keeps him in bondage. The wisdom of God made that deliverance possible through the work of Christ on the cross. This enables the believer to say with boldness: ‘Where have all those enemies gone?’ By the way, this should not make us careless in our life with the Lord, because then such an enemy can just re-emerge.

Jeremiah 4:9

The Glory of Zion

Zion will be seen in glory (Psalms 48:1-14). It will be a peaceful dwelling place with a lasting security that will never again be endangered (Isaiah 33:20). It will be a city where the feasts of the LORD will be held again. The reason for this is that the LORD Himself dwells there (Isaiah 33:21). The glory of the city is enhanced by the abundance of waters. However, no hostile warships will sail on those rivers.

The LORD is their “judge”, He shall exercise justice over the enemies. He is their “lawgiver”, He gives His law in their hearts. He is their “king”, the Anointed One over Zion Who rules with a fulness of blessing. Finally, He is also their Savior, Who created this glorious state by saving His people from their sins and their enemies (Isaiah 33:22). He is their perfect strength. In Him Israel will have his Divine King, Who will grant everything His people need to these people. It is based on a complete redemption.

In themselves, the people are weak and incapable of keeping the state of Israel, as if it were a ship, afloat (Isaiah 33:23). Yet it will be given to them to divide the spoil of the enemy and the crippled will receive the strength to take plunder. Physical and mental illnesses belong to the past (Isaiah 33:24). No inhabitant of Jerusalem will have to deal with them. This is closely related to the forgiveness of their iniquities (Psalms 103:3).

This state is not yet present. God wants to teach us, as He will teach Israel, that it is impossible to free ourselves in our own strength. He sends us weakness, that we may learn to be strong in weakness. Jacob had to learn this. When he was made physically powerless (Genesis 32:25), he learned to rely more than ever on the omnipotent power of the LORD.

Paul learned to boast in his weaknesses, “so that the power of Christ” could dwell in him (2 Corinthians 12:9). The word ‘dwell’ means ‘spread over like a tabernacle’ or ‘overshadow’. It refers here to the peace and protection that Christ gives to those who know they have no strength of their own to go through trials and therefore seek strength with Him. In our trials and tribulations we learn to know the love of Christ in a way that is impossible without these exercises. Then we will be able to say from experience: “But in all these things we overwhelmingly conquer through Him who loved us” (Romans 8:35-37).

Jeremiah 4:10

The Glory of Zion

Zion will be seen in glory (Psalms 48:1-14). It will be a peaceful dwelling place with a lasting security that will never again be endangered (Isaiah 33:20). It will be a city where the feasts of the LORD will be held again. The reason for this is that the LORD Himself dwells there (Isaiah 33:21). The glory of the city is enhanced by the abundance of waters. However, no hostile warships will sail on those rivers.

The LORD is their “judge”, He shall exercise justice over the enemies. He is their “lawgiver”, He gives His law in their hearts. He is their “king”, the Anointed One over Zion Who rules with a fulness of blessing. Finally, He is also their Savior, Who created this glorious state by saving His people from their sins and their enemies (Isaiah 33:22). He is their perfect strength. In Him Israel will have his Divine King, Who will grant everything His people need to these people. It is based on a complete redemption.

In themselves, the people are weak and incapable of keeping the state of Israel, as if it were a ship, afloat (Isaiah 33:23). Yet it will be given to them to divide the spoil of the enemy and the crippled will receive the strength to take plunder. Physical and mental illnesses belong to the past (Isaiah 33:24). No inhabitant of Jerusalem will have to deal with them. This is closely related to the forgiveness of their iniquities (Psalms 103:3).

This state is not yet present. God wants to teach us, as He will teach Israel, that it is impossible to free ourselves in our own strength. He sends us weakness, that we may learn to be strong in weakness. Jacob had to learn this. When he was made physically powerless (Genesis 32:25), he learned to rely more than ever on the omnipotent power of the LORD.

Paul learned to boast in his weaknesses, “so that the power of Christ” could dwell in him (2 Corinthians 12:9). The word ‘dwell’ means ‘spread over like a tabernacle’ or ‘overshadow’. It refers here to the peace and protection that Christ gives to those who know they have no strength of their own to go through trials and therefore seek strength with Him. In our trials and tribulations we learn to know the love of Christ in a way that is impossible without these exercises. Then we will be able to say from experience: “But in all these things we overwhelmingly conquer through Him who loved us” (Romans 8:35-37).

Jeremiah 4:11

The Glory of Zion

Zion will be seen in glory (Psalms 48:1-14). It will be a peaceful dwelling place with a lasting security that will never again be endangered (Isaiah 33:20). It will be a city where the feasts of the LORD will be held again. The reason for this is that the LORD Himself dwells there (Isaiah 33:21). The glory of the city is enhanced by the abundance of waters. However, no hostile warships will sail on those rivers.

The LORD is their “judge”, He shall exercise justice over the enemies. He is their “lawgiver”, He gives His law in their hearts. He is their “king”, the Anointed One over Zion Who rules with a fulness of blessing. Finally, He is also their Savior, Who created this glorious state by saving His people from their sins and their enemies (Isaiah 33:22). He is their perfect strength. In Him Israel will have his Divine King, Who will grant everything His people need to these people. It is based on a complete redemption.

In themselves, the people are weak and incapable of keeping the state of Israel, as if it were a ship, afloat (Isaiah 33:23). Yet it will be given to them to divide the spoil of the enemy and the crippled will receive the strength to take plunder. Physical and mental illnesses belong to the past (Isaiah 33:24). No inhabitant of Jerusalem will have to deal with them. This is closely related to the forgiveness of their iniquities (Psalms 103:3).

This state is not yet present. God wants to teach us, as He will teach Israel, that it is impossible to free ourselves in our own strength. He sends us weakness, that we may learn to be strong in weakness. Jacob had to learn this. When he was made physically powerless (Genesis 32:25), he learned to rely more than ever on the omnipotent power of the LORD.

Paul learned to boast in his weaknesses, “so that the power of Christ” could dwell in him (2 Corinthians 12:9). The word ‘dwell’ means ‘spread over like a tabernacle’ or ‘overshadow’. It refers here to the peace and protection that Christ gives to those who know they have no strength of their own to go through trials and therefore seek strength with Him. In our trials and tribulations we learn to know the love of Christ in a way that is impossible without these exercises. Then we will be able to say from experience: “But in all these things we overwhelmingly conquer through Him who loved us” (Romans 8:35-37).

Jeremiah 4:12

The Glory of Zion

Zion will be seen in glory (Psalms 48:1-14). It will be a peaceful dwelling place with a lasting security that will never again be endangered (Isaiah 33:20). It will be a city where the feasts of the LORD will be held again. The reason for this is that the LORD Himself dwells there (Isaiah 33:21). The glory of the city is enhanced by the abundance of waters. However, no hostile warships will sail on those rivers.

The LORD is their “judge”, He shall exercise justice over the enemies. He is their “lawgiver”, He gives His law in their hearts. He is their “king”, the Anointed One over Zion Who rules with a fulness of blessing. Finally, He is also their Savior, Who created this glorious state by saving His people from their sins and their enemies (Isaiah 33:22). He is their perfect strength. In Him Israel will have his Divine King, Who will grant everything His people need to these people. It is based on a complete redemption.

In themselves, the people are weak and incapable of keeping the state of Israel, as if it were a ship, afloat (Isaiah 33:23). Yet it will be given to them to divide the spoil of the enemy and the crippled will receive the strength to take plunder. Physical and mental illnesses belong to the past (Isaiah 33:24). No inhabitant of Jerusalem will have to deal with them. This is closely related to the forgiveness of their iniquities (Psalms 103:3).

This state is not yet present. God wants to teach us, as He will teach Israel, that it is impossible to free ourselves in our own strength. He sends us weakness, that we may learn to be strong in weakness. Jacob had to learn this. When he was made physically powerless (Genesis 32:25), he learned to rely more than ever on the omnipotent power of the LORD.

Paul learned to boast in his weaknesses, “so that the power of Christ” could dwell in him (2 Corinthians 12:9). The word ‘dwell’ means ‘spread over like a tabernacle’ or ‘overshadow’. It refers here to the peace and protection that Christ gives to those who know they have no strength of their own to go through trials and therefore seek strength with Him. In our trials and tribulations we learn to know the love of Christ in a way that is impossible without these exercises. Then we will be able to say from experience: “But in all these things we overwhelmingly conquer through Him who loved us” (Romans 8:35-37).

Jeremiah 4:13

The Glory of Zion

Zion will be seen in glory (Psalms 48:1-14). It will be a peaceful dwelling place with a lasting security that will never again be endangered (Isaiah 33:20). It will be a city where the feasts of the LORD will be held again. The reason for this is that the LORD Himself dwells there (Isaiah 33:21). The glory of the city is enhanced by the abundance of waters. However, no hostile warships will sail on those rivers.

The LORD is their “judge”, He shall exercise justice over the enemies. He is their “lawgiver”, He gives His law in their hearts. He is their “king”, the Anointed One over Zion Who rules with a fulness of blessing. Finally, He is also their Savior, Who created this glorious state by saving His people from their sins and their enemies (Isaiah 33:22). He is their perfect strength. In Him Israel will have his Divine King, Who will grant everything His people need to these people. It is based on a complete redemption.

In themselves, the people are weak and incapable of keeping the state of Israel, as if it were a ship, afloat (Isaiah 33:23). Yet it will be given to them to divide the spoil of the enemy and the crippled will receive the strength to take plunder. Physical and mental illnesses belong to the past (Isaiah 33:24). No inhabitant of Jerusalem will have to deal with them. This is closely related to the forgiveness of their iniquities (Psalms 103:3).

This state is not yet present. God wants to teach us, as He will teach Israel, that it is impossible to free ourselves in our own strength. He sends us weakness, that we may learn to be strong in weakness. Jacob had to learn this. When he was made physically powerless (Genesis 32:25), he learned to rely more than ever on the omnipotent power of the LORD.

Paul learned to boast in his weaknesses, “so that the power of Christ” could dwell in him (2 Corinthians 12:9). The word ‘dwell’ means ‘spread over like a tabernacle’ or ‘overshadow’. It refers here to the peace and protection that Christ gives to those who know they have no strength of their own to go through trials and therefore seek strength with Him. In our trials and tribulations we learn to know the love of Christ in a way that is impossible without these exercises. Then we will be able to say from experience: “But in all these things we overwhelmingly conquer through Him who loved us” (Romans 8:35-37).

Jeremiah 4:15

Introduction

Isaiah 34 and Isaiah 35 are an extension of the subjects of Isaiah 33, namely the judgment of the day of the LORD on the Assyrians (Isaiah 34) – that is, on his allies – and the subsequent millennial blessing of Israel and their land (Isaiah 35). There we find the two final destinations of not trusting the LORD (Isaiah 34) and of trusting the LORD (Isaiah 35). Every human being and every nation either falls under the judgment or inherits the blessing.

Isaiah 34 is about a day of vengeance in which a proud country is smitten with the ban to wasteland, forever. Isaiah 35 is about a day of redemption, when the wilderness is turned into fertile land and there will be everlasting joy.

The LORD’s Indignation Against All the Nations

First the judgment is presented, this time not only on Assyria, but also on Edom and in fact on the “nations”, all peoples. It does, however, connect to the judgment on Assyria, because it is about its allies, the alliance of peoples who have gathered in Edom. Edom is also here the symbol of the peoples who hate Israel (Psalms 83:5-8). The nations are summoned to draw near to hear and listen (Isaiah 34:1), for the LORD has a message for them. He involves all creation as a witness in what follows.

Under the satanic power of the dragon (Revelation 12:12-17), the armies of the nations will gather to wipe out the nation of Israel in one great battle (Revelation 16:12-16). However, they themselves will be impressively exterminated by the LORD, that is the Lord Jesus, in one great battle (Isaiah 34:2-3; Revelation 19:19-21; Zechariah 14:3-4).

The judgment concerns not only the earth, but also the heavens and the celestial bodies (Isaiah 34:4; Matthew 24:29; Revelation 6:13-14; 2 Peter 3:10). The effect of God’s actions is like the fall of dry leaves or an overripe fig from a tree. To the Creator in His overwhelming majesty, the nations represent nothing more than a barren leaf or a rotten fig. In the day of judgment He rolls up heaven like a scroll (Hebrews 1:12; Psalms 102:25-26). That is the opposite of what God did in creation. There, in the power of creation, He “stretches out heaven like a [tent] curtain” (Psalms 104:2).

Jeremiah 4:16

Introduction

Isaiah 34 and Isaiah 35 are an extension of the subjects of Isaiah 33, namely the judgment of the day of the LORD on the Assyrians (Isaiah 34) – that is, on his allies – and the subsequent millennial blessing of Israel and their land (Isaiah 35). There we find the two final destinations of not trusting the LORD (Isaiah 34) and of trusting the LORD (Isaiah 35). Every human being and every nation either falls under the judgment or inherits the blessing.

Isaiah 34 is about a day of vengeance in which a proud country is smitten with the ban to wasteland, forever. Isaiah 35 is about a day of redemption, when the wilderness is turned into fertile land and there will be everlasting joy.

The LORD’s Indignation Against All the Nations

First the judgment is presented, this time not only on Assyria, but also on Edom and in fact on the “nations”, all peoples. It does, however, connect to the judgment on Assyria, because it is about its allies, the alliance of peoples who have gathered in Edom. Edom is also here the symbol of the peoples who hate Israel (Psalms 83:5-8). The nations are summoned to draw near to hear and listen (Isaiah 34:1), for the LORD has a message for them. He involves all creation as a witness in what follows.

Under the satanic power of the dragon (Revelation 12:12-17), the armies of the nations will gather to wipe out the nation of Israel in one great battle (Revelation 16:12-16). However, they themselves will be impressively exterminated by the LORD, that is the Lord Jesus, in one great battle (Isaiah 34:2-3; Revelation 19:19-21; Zechariah 14:3-4).

The judgment concerns not only the earth, but also the heavens and the celestial bodies (Isaiah 34:4; Matthew 24:29; Revelation 6:13-14; 2 Peter 3:10). The effect of God’s actions is like the fall of dry leaves or an overripe fig from a tree. To the Creator in His overwhelming majesty, the nations represent nothing more than a barren leaf or a rotten fig. In the day of judgment He rolls up heaven like a scroll (Hebrews 1:12; Psalms 102:25-26). That is the opposite of what God did in creation. There, in the power of creation, He “stretches out heaven like a [tent] curtain” (Psalms 104:2).

Jeremiah 4:17

Introduction

Isaiah 34 and Isaiah 35 are an extension of the subjects of Isaiah 33, namely the judgment of the day of the LORD on the Assyrians (Isaiah 34) – that is, on his allies – and the subsequent millennial blessing of Israel and their land (Isaiah 35). There we find the two final destinations of not trusting the LORD (Isaiah 34) and of trusting the LORD (Isaiah 35). Every human being and every nation either falls under the judgment or inherits the blessing.

Isaiah 34 is about a day of vengeance in which a proud country is smitten with the ban to wasteland, forever. Isaiah 35 is about a day of redemption, when the wilderness is turned into fertile land and there will be everlasting joy.

The LORD’s Indignation Against All the Nations

First the judgment is presented, this time not only on Assyria, but also on Edom and in fact on the “nations”, all peoples. It does, however, connect to the judgment on Assyria, because it is about its allies, the alliance of peoples who have gathered in Edom. Edom is also here the symbol of the peoples who hate Israel (Psalms 83:5-8). The nations are summoned to draw near to hear and listen (Isaiah 34:1), for the LORD has a message for them. He involves all creation as a witness in what follows.

Under the satanic power of the dragon (Revelation 12:12-17), the armies of the nations will gather to wipe out the nation of Israel in one great battle (Revelation 16:12-16). However, they themselves will be impressively exterminated by the LORD, that is the Lord Jesus, in one great battle (Isaiah 34:2-3; Revelation 19:19-21; Zechariah 14:3-4).

The judgment concerns not only the earth, but also the heavens and the celestial bodies (Isaiah 34:4; Matthew 24:29; Revelation 6:13-14; 2 Peter 3:10). The effect of God’s actions is like the fall of dry leaves or an overripe fig from a tree. To the Creator in His overwhelming majesty, the nations represent nothing more than a barren leaf or a rotten fig. In the day of judgment He rolls up heaven like a scroll (Hebrews 1:12; Psalms 102:25-26). That is the opposite of what God did in creation. There, in the power of creation, He “stretches out heaven like a [tent] curtain” (Psalms 104:2).

Jeremiah 4:18

Introduction

Isaiah 34 and Isaiah 35 are an extension of the subjects of Isaiah 33, namely the judgment of the day of the LORD on the Assyrians (Isaiah 34) – that is, on his allies – and the subsequent millennial blessing of Israel and their land (Isaiah 35). There we find the two final destinations of not trusting the LORD (Isaiah 34) and of trusting the LORD (Isaiah 35). Every human being and every nation either falls under the judgment or inherits the blessing.

Isaiah 34 is about a day of vengeance in which a proud country is smitten with the ban to wasteland, forever. Isaiah 35 is about a day of redemption, when the wilderness is turned into fertile land and there will be everlasting joy.

The LORD’s Indignation Against All the Nations

First the judgment is presented, this time not only on Assyria, but also on Edom and in fact on the “nations”, all peoples. It does, however, connect to the judgment on Assyria, because it is about its allies, the alliance of peoples who have gathered in Edom. Edom is also here the symbol of the peoples who hate Israel (Psalms 83:5-8). The nations are summoned to draw near to hear and listen (Isaiah 34:1), for the LORD has a message for them. He involves all creation as a witness in what follows.

Under the satanic power of the dragon (Revelation 12:12-17), the armies of the nations will gather to wipe out the nation of Israel in one great battle (Revelation 16:12-16). However, they themselves will be impressively exterminated by the LORD, that is the Lord Jesus, in one great battle (Isaiah 34:2-3; Revelation 19:19-21; Zechariah 14:3-4).

The judgment concerns not only the earth, but also the heavens and the celestial bodies (Isaiah 34:4; Matthew 24:29; Revelation 6:13-14; 2 Peter 3:10). The effect of God’s actions is like the fall of dry leaves or an overripe fig from a tree. To the Creator in His overwhelming majesty, the nations represent nothing more than a barren leaf or a rotten fig. In the day of judgment He rolls up heaven like a scroll (Hebrews 1:12; Psalms 102:25-26). That is the opposite of what God did in creation. There, in the power of creation, He “stretches out heaven like a [tent] curtain” (Psalms 104:2).

Jeremiah 4:19

The Sword of the LORD Descends Upon Edom

In the final judgment on all peoples, the judgment on Edom occupies a special place (Isaiah 34:5). But first comes the judgment of the LORD on heaven itself, that is, He will bring punishment on “the host of heaven on high” (Isaiah 24:21). Sin began in heaven through satan’s rebellion, and at the end satan will be “thrown down to earth” (Revelation 12:9). Next comes the judgment on the nations gathered in Edom, the people whom the LORD calls: “The people whom I have devoted to destruction.” What has been devoted belongs to God. That it is devoted to destruction means for everything that lives, that it must be killed.

Edom is the brotherly nation and represents all those peoples who should have been closely associated with Israel, but who instead have distinguished themselves by expressing a deep hatred of Judah. That is why Edom is a counter picture of Israel (Genesis 25:23; Malachi 1:2-3). They have always watched with intense gloating the suffering that has been done to Israel, and they have even taken great pleasure in increasing that suffering (Obadiah 1:10-15; Amos 1:11).

Edom is the representative of the hatred and gloating of the God-hostile world power. All hostile powers, such as Babylon and Moab, each represent a special form of enmity that is present in all powers, but is particularly prominent in a particular people.

The sword is the sword of God’s wrath. That it has become drunk in heaven, means that heaven is completely filled with God’s wrath and is purified by that wrath. Thus the sword descends upon Edom and causes a terrible slaughter (Isaiah 34:6-7; cf. Deuteronomy 32:41-43). Small, “lambs”, “goats”, “rams”, that is the common man, and big, “oxen”, “bulls”, that is the leaders, are killed in mass. The blood flows in enormous quantities (Revelation 14:20).

The word “sacrifice” is in Hebrew zebah. Zebah is the name of one of the Midianite princes who was killed by the deliverer Gideon and his men after Midian oppressed Israel (Judges 8:21). This word for ‘sacrifice’ occurs in the sense of God’s judgment only three times in the Old Testament. It occurs in connection with Israel (Zephaniah 1:7-8), with Gog (Ezekiel 39:17; 19; cf. Jeremiah 46:10) and here with Edom.

Bozrah is like Teman one of the capitals of Edom. It is also a centrally located fortress in Edom. It is the place where the last massacre will take place before the realm of peace begins (Isaiah 63:1). That is where the enemies of God’s people have gathered to fight against Israel. Their plan will not succeed because Christ Himself will intervene. The day of vengeance that the LORD will then hold is a repayment for all the injustice done to Zion (Isaiah 34:8). The LORD stands up for Zion.

With the destruction of the inhabitants, the land is also destroyed. By the judgment of the LORD Edom becomes an area reminiscent of hell with ever burning fire and smoke going up forever (Isaiah 34:9-10; Isaiah 66:24; Revelation 14:11; Revelation 19:3). It will also stink horribly there. Throughout the millennial realm of peace, it will be a monument, a warning, and a reminder of what sin means. There will be total desolation. No one will be there anymore. With absolute precision the vastness and the content of the area will be defined by the LORD, which is indicated by the use of the line and the plumb line (Isaiah 34:11).

All the glory of Edom is at an end (Isaiah 34:12). All the proud nobles are gone. A new king will not present himself. The places of his former splendor, the fortified towers or fortified cities, fade away and become abodes of all kinds of unclean and wild beasts and a location of all kinds of weeds (Isaiah 34:13-15). Just as Jerusalem is an everlasting inheritance for the people of Israel, so Edom will be an everlasting inheritance for the wild beasts of the desert.

In addition to a literal fulfillment of this prophecy of judgment, we can also discover here a symbolic description of the ferocity and corruption in which all the works of the flesh and human efforts end. There is also a play on words in Hebrew between Adam, which is ‘man’, ‘red earth’, and Edom, which is ‘red’.

Jeremiah 4:20

The Sword of the LORD Descends Upon Edom

In the final judgment on all peoples, the judgment on Edom occupies a special place (Isaiah 34:5). But first comes the judgment of the LORD on heaven itself, that is, He will bring punishment on “the host of heaven on high” (Isaiah 24:21). Sin began in heaven through satan’s rebellion, and at the end satan will be “thrown down to earth” (Revelation 12:9). Next comes the judgment on the nations gathered in Edom, the people whom the LORD calls: “The people whom I have devoted to destruction.” What has been devoted belongs to God. That it is devoted to destruction means for everything that lives, that it must be killed.

Edom is the brotherly nation and represents all those peoples who should have been closely associated with Israel, but who instead have distinguished themselves by expressing a deep hatred of Judah. That is why Edom is a counter picture of Israel (Genesis 25:23; Malachi 1:2-3). They have always watched with intense gloating the suffering that has been done to Israel, and they have even taken great pleasure in increasing that suffering (Obadiah 1:10-15; Amos 1:11).

Edom is the representative of the hatred and gloating of the God-hostile world power. All hostile powers, such as Babylon and Moab, each represent a special form of enmity that is present in all powers, but is particularly prominent in a particular people.

The sword is the sword of God’s wrath. That it has become drunk in heaven, means that heaven is completely filled with God’s wrath and is purified by that wrath. Thus the sword descends upon Edom and causes a terrible slaughter (Isaiah 34:6-7; cf. Deuteronomy 32:41-43). Small, “lambs”, “goats”, “rams”, that is the common man, and big, “oxen”, “bulls”, that is the leaders, are killed in mass. The blood flows in enormous quantities (Revelation 14:20).

The word “sacrifice” is in Hebrew zebah. Zebah is the name of one of the Midianite princes who was killed by the deliverer Gideon and his men after Midian oppressed Israel (Judges 8:21). This word for ‘sacrifice’ occurs in the sense of God’s judgment only three times in the Old Testament. It occurs in connection with Israel (Zephaniah 1:7-8), with Gog (Ezekiel 39:17; 19; cf. Jeremiah 46:10) and here with Edom.

Bozrah is like Teman one of the capitals of Edom. It is also a centrally located fortress in Edom. It is the place where the last massacre will take place before the realm of peace begins (Isaiah 63:1). That is where the enemies of God’s people have gathered to fight against Israel. Their plan will not succeed because Christ Himself will intervene. The day of vengeance that the LORD will then hold is a repayment for all the injustice done to Zion (Isaiah 34:8). The LORD stands up for Zion.

With the destruction of the inhabitants, the land is also destroyed. By the judgment of the LORD Edom becomes an area reminiscent of hell with ever burning fire and smoke going up forever (Isaiah 34:9-10; Isaiah 66:24; Revelation 14:11; Revelation 19:3). It will also stink horribly there. Throughout the millennial realm of peace, it will be a monument, a warning, and a reminder of what sin means. There will be total desolation. No one will be there anymore. With absolute precision the vastness and the content of the area will be defined by the LORD, which is indicated by the use of the line and the plumb line (Isaiah 34:11).

All the glory of Edom is at an end (Isaiah 34:12). All the proud nobles are gone. A new king will not present himself. The places of his former splendor, the fortified towers or fortified cities, fade away and become abodes of all kinds of unclean and wild beasts and a location of all kinds of weeds (Isaiah 34:13-15). Just as Jerusalem is an everlasting inheritance for the people of Israel, so Edom will be an everlasting inheritance for the wild beasts of the desert.

In addition to a literal fulfillment of this prophecy of judgment, we can also discover here a symbolic description of the ferocity and corruption in which all the works of the flesh and human efforts end. There is also a play on words in Hebrew between Adam, which is ‘man’, ‘red earth’, and Edom, which is ‘red’.

Jeremiah 4:21

The Sword of the LORD Descends Upon Edom

In the final judgment on all peoples, the judgment on Edom occupies a special place (Isaiah 34:5). But first comes the judgment of the LORD on heaven itself, that is, He will bring punishment on “the host of heaven on high” (Isaiah 24:21). Sin began in heaven through satan’s rebellion, and at the end satan will be “thrown down to earth” (Revelation 12:9). Next comes the judgment on the nations gathered in Edom, the people whom the LORD calls: “The people whom I have devoted to destruction.” What has been devoted belongs to God. That it is devoted to destruction means for everything that lives, that it must be killed.

Edom is the brotherly nation and represents all those peoples who should have been closely associated with Israel, but who instead have distinguished themselves by expressing a deep hatred of Judah. That is why Edom is a counter picture of Israel (Genesis 25:23; Malachi 1:2-3). They have always watched with intense gloating the suffering that has been done to Israel, and they have even taken great pleasure in increasing that suffering (Obadiah 1:10-15; Amos 1:11).

Edom is the representative of the hatred and gloating of the God-hostile world power. All hostile powers, such as Babylon and Moab, each represent a special form of enmity that is present in all powers, but is particularly prominent in a particular people.

The sword is the sword of God’s wrath. That it has become drunk in heaven, means that heaven is completely filled with God’s wrath and is purified by that wrath. Thus the sword descends upon Edom and causes a terrible slaughter (Isaiah 34:6-7; cf. Deuteronomy 32:41-43). Small, “lambs”, “goats”, “rams”, that is the common man, and big, “oxen”, “bulls”, that is the leaders, are killed in mass. The blood flows in enormous quantities (Revelation 14:20).

The word “sacrifice” is in Hebrew zebah. Zebah is the name of one of the Midianite princes who was killed by the deliverer Gideon and his men after Midian oppressed Israel (Judges 8:21). This word for ‘sacrifice’ occurs in the sense of God’s judgment only three times in the Old Testament. It occurs in connection with Israel (Zephaniah 1:7-8), with Gog (Ezekiel 39:17; 19; cf. Jeremiah 46:10) and here with Edom.

Bozrah is like Teman one of the capitals of Edom. It is also a centrally located fortress in Edom. It is the place where the last massacre will take place before the realm of peace begins (Isaiah 63:1). That is where the enemies of God’s people have gathered to fight against Israel. Their plan will not succeed because Christ Himself will intervene. The day of vengeance that the LORD will then hold is a repayment for all the injustice done to Zion (Isaiah 34:8). The LORD stands up for Zion.

With the destruction of the inhabitants, the land is also destroyed. By the judgment of the LORD Edom becomes an area reminiscent of hell with ever burning fire and smoke going up forever (Isaiah 34:9-10; Isaiah 66:24; Revelation 14:11; Revelation 19:3). It will also stink horribly there. Throughout the millennial realm of peace, it will be a monument, a warning, and a reminder of what sin means. There will be total desolation. No one will be there anymore. With absolute precision the vastness and the content of the area will be defined by the LORD, which is indicated by the use of the line and the plumb line (Isaiah 34:11).

All the glory of Edom is at an end (Isaiah 34:12). All the proud nobles are gone. A new king will not present himself. The places of his former splendor, the fortified towers or fortified cities, fade away and become abodes of all kinds of unclean and wild beasts and a location of all kinds of weeds (Isaiah 34:13-15). Just as Jerusalem is an everlasting inheritance for the people of Israel, so Edom will be an everlasting inheritance for the wild beasts of the desert.

In addition to a literal fulfillment of this prophecy of judgment, we can also discover here a symbolic description of the ferocity and corruption in which all the works of the flesh and human efforts end. There is also a play on words in Hebrew between Adam, which is ‘man’, ‘red earth’, and Edom, which is ‘red’.

Jeremiah 4:22

The Sword of the LORD Descends Upon Edom

In the final judgment on all peoples, the judgment on Edom occupies a special place (Isaiah 34:5). But first comes the judgment of the LORD on heaven itself, that is, He will bring punishment on “the host of heaven on high” (Isaiah 24:21). Sin began in heaven through satan’s rebellion, and at the end satan will be “thrown down to earth” (Revelation 12:9). Next comes the judgment on the nations gathered in Edom, the people whom the LORD calls: “The people whom I have devoted to destruction.” What has been devoted belongs to God. That it is devoted to destruction means for everything that lives, that it must be killed.

Edom is the brotherly nation and represents all those peoples who should have been closely associated with Israel, but who instead have distinguished themselves by expressing a deep hatred of Judah. That is why Edom is a counter picture of Israel (Genesis 25:23; Malachi 1:2-3). They have always watched with intense gloating the suffering that has been done to Israel, and they have even taken great pleasure in increasing that suffering (Obadiah 1:10-15; Amos 1:11).

Edom is the representative of the hatred and gloating of the God-hostile world power. All hostile powers, such as Babylon and Moab, each represent a special form of enmity that is present in all powers, but is particularly prominent in a particular people.

The sword is the sword of God’s wrath. That it has become drunk in heaven, means that heaven is completely filled with God’s wrath and is purified by that wrath. Thus the sword descends upon Edom and causes a terrible slaughter (Isaiah 34:6-7; cf. Deuteronomy 32:41-43). Small, “lambs”, “goats”, “rams”, that is the common man, and big, “oxen”, “bulls”, that is the leaders, are killed in mass. The blood flows in enormous quantities (Revelation 14:20).

The word “sacrifice” is in Hebrew zebah. Zebah is the name of one of the Midianite princes who was killed by the deliverer Gideon and his men after Midian oppressed Israel (Judges 8:21). This word for ‘sacrifice’ occurs in the sense of God’s judgment only three times in the Old Testament. It occurs in connection with Israel (Zephaniah 1:7-8), with Gog (Ezekiel 39:17; 19; cf. Jeremiah 46:10) and here with Edom.

Bozrah is like Teman one of the capitals of Edom. It is also a centrally located fortress in Edom. It is the place where the last massacre will take place before the realm of peace begins (Isaiah 63:1). That is where the enemies of God’s people have gathered to fight against Israel. Their plan will not succeed because Christ Himself will intervene. The day of vengeance that the LORD will then hold is a repayment for all the injustice done to Zion (Isaiah 34:8). The LORD stands up for Zion.

With the destruction of the inhabitants, the land is also destroyed. By the judgment of the LORD Edom becomes an area reminiscent of hell with ever burning fire and smoke going up forever (Isaiah 34:9-10; Isaiah 66:24; Revelation 14:11; Revelation 19:3). It will also stink horribly there. Throughout the millennial realm of peace, it will be a monument, a warning, and a reminder of what sin means. There will be total desolation. No one will be there anymore. With absolute precision the vastness and the content of the area will be defined by the LORD, which is indicated by the use of the line and the plumb line (Isaiah 34:11).

All the glory of Edom is at an end (Isaiah 34:12). All the proud nobles are gone. A new king will not present himself. The places of his former splendor, the fortified towers or fortified cities, fade away and become abodes of all kinds of unclean and wild beasts and a location of all kinds of weeds (Isaiah 34:13-15). Just as Jerusalem is an everlasting inheritance for the people of Israel, so Edom will be an everlasting inheritance for the wild beasts of the desert.

In addition to a literal fulfillment of this prophecy of judgment, we can also discover here a symbolic description of the ferocity and corruption in which all the works of the flesh and human efforts end. There is also a play on words in Hebrew between Adam, which is ‘man’, ‘red earth’, and Edom, which is ‘red’.

Jeremiah 4:23

The Sword of the LORD Descends Upon Edom

In the final judgment on all peoples, the judgment on Edom occupies a special place (Isaiah 34:5). But first comes the judgment of the LORD on heaven itself, that is, He will bring punishment on “the host of heaven on high” (Isaiah 24:21). Sin began in heaven through satan’s rebellion, and at the end satan will be “thrown down to earth” (Revelation 12:9). Next comes the judgment on the nations gathered in Edom, the people whom the LORD calls: “The people whom I have devoted to destruction.” What has been devoted belongs to God. That it is devoted to destruction means for everything that lives, that it must be killed.

Edom is the brotherly nation and represents all those peoples who should have been closely associated with Israel, but who instead have distinguished themselves by expressing a deep hatred of Judah. That is why Edom is a counter picture of Israel (Genesis 25:23; Malachi 1:2-3). They have always watched with intense gloating the suffering that has been done to Israel, and they have even taken great pleasure in increasing that suffering (Obadiah 1:10-15; Amos 1:11).

Edom is the representative of the hatred and gloating of the God-hostile world power. All hostile powers, such as Babylon and Moab, each represent a special form of enmity that is present in all powers, but is particularly prominent in a particular people.

The sword is the sword of God’s wrath. That it has become drunk in heaven, means that heaven is completely filled with God’s wrath and is purified by that wrath. Thus the sword descends upon Edom and causes a terrible slaughter (Isaiah 34:6-7; cf. Deuteronomy 32:41-43). Small, “lambs”, “goats”, “rams”, that is the common man, and big, “oxen”, “bulls”, that is the leaders, are killed in mass. The blood flows in enormous quantities (Revelation 14:20).

The word “sacrifice” is in Hebrew zebah. Zebah is the name of one of the Midianite princes who was killed by the deliverer Gideon and his men after Midian oppressed Israel (Judges 8:21). This word for ‘sacrifice’ occurs in the sense of God’s judgment only three times in the Old Testament. It occurs in connection with Israel (Zephaniah 1:7-8), with Gog (Ezekiel 39:17; 19; cf. Jeremiah 46:10) and here with Edom.

Bozrah is like Teman one of the capitals of Edom. It is also a centrally located fortress in Edom. It is the place where the last massacre will take place before the realm of peace begins (Isaiah 63:1). That is where the enemies of God’s people have gathered to fight against Israel. Their plan will not succeed because Christ Himself will intervene. The day of vengeance that the LORD will then hold is a repayment for all the injustice done to Zion (Isaiah 34:8). The LORD stands up for Zion.

With the destruction of the inhabitants, the land is also destroyed. By the judgment of the LORD Edom becomes an area reminiscent of hell with ever burning fire and smoke going up forever (Isaiah 34:9-10; Isaiah 66:24; Revelation 14:11; Revelation 19:3). It will also stink horribly there. Throughout the millennial realm of peace, it will be a monument, a warning, and a reminder of what sin means. There will be total desolation. No one will be there anymore. With absolute precision the vastness and the content of the area will be defined by the LORD, which is indicated by the use of the line and the plumb line (Isaiah 34:11).

All the glory of Edom is at an end (Isaiah 34:12). All the proud nobles are gone. A new king will not present himself. The places of his former splendor, the fortified towers or fortified cities, fade away and become abodes of all kinds of unclean and wild beasts and a location of all kinds of weeds (Isaiah 34:13-15). Just as Jerusalem is an everlasting inheritance for the people of Israel, so Edom will be an everlasting inheritance for the wild beasts of the desert.

In addition to a literal fulfillment of this prophecy of judgment, we can also discover here a symbolic description of the ferocity and corruption in which all the works of the flesh and human efforts end. There is also a play on words in Hebrew between Adam, which is ‘man’, ‘red earth’, and Edom, which is ‘red’.

Jeremiah 4:24

The Sword of the LORD Descends Upon Edom

In the final judgment on all peoples, the judgment on Edom occupies a special place (Isaiah 34:5). But first comes the judgment of the LORD on heaven itself, that is, He will bring punishment on “the host of heaven on high” (Isaiah 24:21). Sin began in heaven through satan’s rebellion, and at the end satan will be “thrown down to earth” (Revelation 12:9). Next comes the judgment on the nations gathered in Edom, the people whom the LORD calls: “The people whom I have devoted to destruction.” What has been devoted belongs to God. That it is devoted to destruction means for everything that lives, that it must be killed.

Edom is the brotherly nation and represents all those peoples who should have been closely associated with Israel, but who instead have distinguished themselves by expressing a deep hatred of Judah. That is why Edom is a counter picture of Israel (Genesis 25:23; Malachi 1:2-3). They have always watched with intense gloating the suffering that has been done to Israel, and they have even taken great pleasure in increasing that suffering (Obadiah 1:10-15; Amos 1:11).

Edom is the representative of the hatred and gloating of the God-hostile world power. All hostile powers, such as Babylon and Moab, each represent a special form of enmity that is present in all powers, but is particularly prominent in a particular people.

The sword is the sword of God’s wrath. That it has become drunk in heaven, means that heaven is completely filled with God’s wrath and is purified by that wrath. Thus the sword descends upon Edom and causes a terrible slaughter (Isaiah 34:6-7; cf. Deuteronomy 32:41-43). Small, “lambs”, “goats”, “rams”, that is the common man, and big, “oxen”, “bulls”, that is the leaders, are killed in mass. The blood flows in enormous quantities (Revelation 14:20).

The word “sacrifice” is in Hebrew zebah. Zebah is the name of one of the Midianite princes who was killed by the deliverer Gideon and his men after Midian oppressed Israel (Judges 8:21). This word for ‘sacrifice’ occurs in the sense of God’s judgment only three times in the Old Testament. It occurs in connection with Israel (Zephaniah 1:7-8), with Gog (Ezekiel 39:17; 19; cf. Jeremiah 46:10) and here with Edom.

Bozrah is like Teman one of the capitals of Edom. It is also a centrally located fortress in Edom. It is the place where the last massacre will take place before the realm of peace begins (Isaiah 63:1). That is where the enemies of God’s people have gathered to fight against Israel. Their plan will not succeed because Christ Himself will intervene. The day of vengeance that the LORD will then hold is a repayment for all the injustice done to Zion (Isaiah 34:8). The LORD stands up for Zion.

With the destruction of the inhabitants, the land is also destroyed. By the judgment of the LORD Edom becomes an area reminiscent of hell with ever burning fire and smoke going up forever (Isaiah 34:9-10; Isaiah 66:24; Revelation 14:11; Revelation 19:3). It will also stink horribly there. Throughout the millennial realm of peace, it will be a monument, a warning, and a reminder of what sin means. There will be total desolation. No one will be there anymore. With absolute precision the vastness and the content of the area will be defined by the LORD, which is indicated by the use of the line and the plumb line (Isaiah 34:11).

All the glory of Edom is at an end (Isaiah 34:12). All the proud nobles are gone. A new king will not present himself. The places of his former splendor, the fortified towers or fortified cities, fade away and become abodes of all kinds of unclean and wild beasts and a location of all kinds of weeds (Isaiah 34:13-15). Just as Jerusalem is an everlasting inheritance for the people of Israel, so Edom will be an everlasting inheritance for the wild beasts of the desert.

In addition to a literal fulfillment of this prophecy of judgment, we can also discover here a symbolic description of the ferocity and corruption in which all the works of the flesh and human efforts end. There is also a play on words in Hebrew between Adam, which is ‘man’, ‘red earth’, and Edom, which is ‘red’.

Jeremiah 4:25

The Sword of the LORD Descends Upon Edom

In the final judgment on all peoples, the judgment on Edom occupies a special place (Isaiah 34:5). But first comes the judgment of the LORD on heaven itself, that is, He will bring punishment on “the host of heaven on high” (Isaiah 24:21). Sin began in heaven through satan’s rebellion, and at the end satan will be “thrown down to earth” (Revelation 12:9). Next comes the judgment on the nations gathered in Edom, the people whom the LORD calls: “The people whom I have devoted to destruction.” What has been devoted belongs to God. That it is devoted to destruction means for everything that lives, that it must be killed.

Edom is the brotherly nation and represents all those peoples who should have been closely associated with Israel, but who instead have distinguished themselves by expressing a deep hatred of Judah. That is why Edom is a counter picture of Israel (Genesis 25:23; Malachi 1:2-3). They have always watched with intense gloating the suffering that has been done to Israel, and they have even taken great pleasure in increasing that suffering (Obadiah 1:10-15; Amos 1:11).

Edom is the representative of the hatred and gloating of the God-hostile world power. All hostile powers, such as Babylon and Moab, each represent a special form of enmity that is present in all powers, but is particularly prominent in a particular people.

The sword is the sword of God’s wrath. That it has become drunk in heaven, means that heaven is completely filled with God’s wrath and is purified by that wrath. Thus the sword descends upon Edom and causes a terrible slaughter (Isaiah 34:6-7; cf. Deuteronomy 32:41-43). Small, “lambs”, “goats”, “rams”, that is the common man, and big, “oxen”, “bulls”, that is the leaders, are killed in mass. The blood flows in enormous quantities (Revelation 14:20).

The word “sacrifice” is in Hebrew zebah. Zebah is the name of one of the Midianite princes who was killed by the deliverer Gideon and his men after Midian oppressed Israel (Judges 8:21). This word for ‘sacrifice’ occurs in the sense of God’s judgment only three times in the Old Testament. It occurs in connection with Israel (Zephaniah 1:7-8), with Gog (Ezekiel 39:17; 19; cf. Jeremiah 46:10) and here with Edom.

Bozrah is like Teman one of the capitals of Edom. It is also a centrally located fortress in Edom. It is the place where the last massacre will take place before the realm of peace begins (Isaiah 63:1). That is where the enemies of God’s people have gathered to fight against Israel. Their plan will not succeed because Christ Himself will intervene. The day of vengeance that the LORD will then hold is a repayment for all the injustice done to Zion (Isaiah 34:8). The LORD stands up for Zion.

With the destruction of the inhabitants, the land is also destroyed. By the judgment of the LORD Edom becomes an area reminiscent of hell with ever burning fire and smoke going up forever (Isaiah 34:9-10; Isaiah 66:24; Revelation 14:11; Revelation 19:3). It will also stink horribly there. Throughout the millennial realm of peace, it will be a monument, a warning, and a reminder of what sin means. There will be total desolation. No one will be there anymore. With absolute precision the vastness and the content of the area will be defined by the LORD, which is indicated by the use of the line and the plumb line (Isaiah 34:11).

All the glory of Edom is at an end (Isaiah 34:12). All the proud nobles are gone. A new king will not present himself. The places of his former splendor, the fortified towers or fortified cities, fade away and become abodes of all kinds of unclean and wild beasts and a location of all kinds of weeds (Isaiah 34:13-15). Just as Jerusalem is an everlasting inheritance for the people of Israel, so Edom will be an everlasting inheritance for the wild beasts of the desert.

In addition to a literal fulfillment of this prophecy of judgment, we can also discover here a symbolic description of the ferocity and corruption in which all the works of the flesh and human efforts end. There is also a play on words in Hebrew between Adam, which is ‘man’, ‘red earth’, and Edom, which is ‘red’.

Jeremiah 4:26

The Sword of the LORD Descends Upon Edom

In the final judgment on all peoples, the judgment on Edom occupies a special place (Isaiah 34:5). But first comes the judgment of the LORD on heaven itself, that is, He will bring punishment on “the host of heaven on high” (Isaiah 24:21). Sin began in heaven through satan’s rebellion, and at the end satan will be “thrown down to earth” (Revelation 12:9). Next comes the judgment on the nations gathered in Edom, the people whom the LORD calls: “The people whom I have devoted to destruction.” What has been devoted belongs to God. That it is devoted to destruction means for everything that lives, that it must be killed.

Edom is the brotherly nation and represents all those peoples who should have been closely associated with Israel, but who instead have distinguished themselves by expressing a deep hatred of Judah. That is why Edom is a counter picture of Israel (Genesis 25:23; Malachi 1:2-3). They have always watched with intense gloating the suffering that has been done to Israel, and they have even taken great pleasure in increasing that suffering (Obadiah 1:10-15; Amos 1:11).

Edom is the representative of the hatred and gloating of the God-hostile world power. All hostile powers, such as Babylon and Moab, each represent a special form of enmity that is present in all powers, but is particularly prominent in a particular people.

The sword is the sword of God’s wrath. That it has become drunk in heaven, means that heaven is completely filled with God’s wrath and is purified by that wrath. Thus the sword descends upon Edom and causes a terrible slaughter (Isaiah 34:6-7; cf. Deuteronomy 32:41-43). Small, “lambs”, “goats”, “rams”, that is the common man, and big, “oxen”, “bulls”, that is the leaders, are killed in mass. The blood flows in enormous quantities (Revelation 14:20).

The word “sacrifice” is in Hebrew zebah. Zebah is the name of one of the Midianite princes who was killed by the deliverer Gideon and his men after Midian oppressed Israel (Judges 8:21). This word for ‘sacrifice’ occurs in the sense of God’s judgment only three times in the Old Testament. It occurs in connection with Israel (Zephaniah 1:7-8), with Gog (Ezekiel 39:17; 19; cf. Jeremiah 46:10) and here with Edom.

Bozrah is like Teman one of the capitals of Edom. It is also a centrally located fortress in Edom. It is the place where the last massacre will take place before the realm of peace begins (Isaiah 63:1). That is where the enemies of God’s people have gathered to fight against Israel. Their plan will not succeed because Christ Himself will intervene. The day of vengeance that the LORD will then hold is a repayment for all the injustice done to Zion (Isaiah 34:8). The LORD stands up for Zion.

With the destruction of the inhabitants, the land is also destroyed. By the judgment of the LORD Edom becomes an area reminiscent of hell with ever burning fire and smoke going up forever (Isaiah 34:9-10; Isaiah 66:24; Revelation 14:11; Revelation 19:3). It will also stink horribly there. Throughout the millennial realm of peace, it will be a monument, a warning, and a reminder of what sin means. There will be total desolation. No one will be there anymore. With absolute precision the vastness and the content of the area will be defined by the LORD, which is indicated by the use of the line and the plumb line (Isaiah 34:11).

All the glory of Edom is at an end (Isaiah 34:12). All the proud nobles are gone. A new king will not present himself. The places of his former splendor, the fortified towers or fortified cities, fade away and become abodes of all kinds of unclean and wild beasts and a location of all kinds of weeds (Isaiah 34:13-15). Just as Jerusalem is an everlasting inheritance for the people of Israel, so Edom will be an everlasting inheritance for the wild beasts of the desert.

In addition to a literal fulfillment of this prophecy of judgment, we can also discover here a symbolic description of the ferocity and corruption in which all the works of the flesh and human efforts end. There is also a play on words in Hebrew between Adam, which is ‘man’, ‘red earth’, and Edom, which is ‘red’.

Jeremiah 4:27

The Sword of the LORD Descends Upon Edom

In the final judgment on all peoples, the judgment on Edom occupies a special place (Isaiah 34:5). But first comes the judgment of the LORD on heaven itself, that is, He will bring punishment on “the host of heaven on high” (Isaiah 24:21). Sin began in heaven through satan’s rebellion, and at the end satan will be “thrown down to earth” (Revelation 12:9). Next comes the judgment on the nations gathered in Edom, the people whom the LORD calls: “The people whom I have devoted to destruction.” What has been devoted belongs to God. That it is devoted to destruction means for everything that lives, that it must be killed.

Edom is the brotherly nation and represents all those peoples who should have been closely associated with Israel, but who instead have distinguished themselves by expressing a deep hatred of Judah. That is why Edom is a counter picture of Israel (Genesis 25:23; Malachi 1:2-3). They have always watched with intense gloating the suffering that has been done to Israel, and they have even taken great pleasure in increasing that suffering (Obadiah 1:10-15; Amos 1:11).

Edom is the representative of the hatred and gloating of the God-hostile world power. All hostile powers, such as Babylon and Moab, each represent a special form of enmity that is present in all powers, but is particularly prominent in a particular people.

The sword is the sword of God’s wrath. That it has become drunk in heaven, means that heaven is completely filled with God’s wrath and is purified by that wrath. Thus the sword descends upon Edom and causes a terrible slaughter (Isaiah 34:6-7; cf. Deuteronomy 32:41-43). Small, “lambs”, “goats”, “rams”, that is the common man, and big, “oxen”, “bulls”, that is the leaders, are killed in mass. The blood flows in enormous quantities (Revelation 14:20).

The word “sacrifice” is in Hebrew zebah. Zebah is the name of one of the Midianite princes who was killed by the deliverer Gideon and his men after Midian oppressed Israel (Judges 8:21). This word for ‘sacrifice’ occurs in the sense of God’s judgment only three times in the Old Testament. It occurs in connection with Israel (Zephaniah 1:7-8), with Gog (Ezekiel 39:17; 19; cf. Jeremiah 46:10) and here with Edom.

Bozrah is like Teman one of the capitals of Edom. It is also a centrally located fortress in Edom. It is the place where the last massacre will take place before the realm of peace begins (Isaiah 63:1). That is where the enemies of God’s people have gathered to fight against Israel. Their plan will not succeed because Christ Himself will intervene. The day of vengeance that the LORD will then hold is a repayment for all the injustice done to Zion (Isaiah 34:8). The LORD stands up for Zion.

With the destruction of the inhabitants, the land is also destroyed. By the judgment of the LORD Edom becomes an area reminiscent of hell with ever burning fire and smoke going up forever (Isaiah 34:9-10; Isaiah 66:24; Revelation 14:11; Revelation 19:3). It will also stink horribly there. Throughout the millennial realm of peace, it will be a monument, a warning, and a reminder of what sin means. There will be total desolation. No one will be there anymore. With absolute precision the vastness and the content of the area will be defined by the LORD, which is indicated by the use of the line and the plumb line (Isaiah 34:11).

All the glory of Edom is at an end (Isaiah 34:12). All the proud nobles are gone. A new king will not present himself. The places of his former splendor, the fortified towers or fortified cities, fade away and become abodes of all kinds of unclean and wild beasts and a location of all kinds of weeds (Isaiah 34:13-15). Just as Jerusalem is an everlasting inheritance for the people of Israel, so Edom will be an everlasting inheritance for the wild beasts of the desert.

In addition to a literal fulfillment of this prophecy of judgment, we can also discover here a symbolic description of the ferocity and corruption in which all the works of the flesh and human efforts end. There is also a play on words in Hebrew between Adam, which is ‘man’, ‘red earth’, and Edom, which is ‘red’.

Jeremiah 4:28

The Sword of the LORD Descends Upon Edom

In the final judgment on all peoples, the judgment on Edom occupies a special place (Isaiah 34:5). But first comes the judgment of the LORD on heaven itself, that is, He will bring punishment on “the host of heaven on high” (Isaiah 24:21). Sin began in heaven through satan’s rebellion, and at the end satan will be “thrown down to earth” (Revelation 12:9). Next comes the judgment on the nations gathered in Edom, the people whom the LORD calls: “The people whom I have devoted to destruction.” What has been devoted belongs to God. That it is devoted to destruction means for everything that lives, that it must be killed.

Edom is the brotherly nation and represents all those peoples who should have been closely associated with Israel, but who instead have distinguished themselves by expressing a deep hatred of Judah. That is why Edom is a counter picture of Israel (Genesis 25:23; Malachi 1:2-3). They have always watched with intense gloating the suffering that has been done to Israel, and they have even taken great pleasure in increasing that suffering (Obadiah 1:10-15; Amos 1:11).

Edom is the representative of the hatred and gloating of the God-hostile world power. All hostile powers, such as Babylon and Moab, each represent a special form of enmity that is present in all powers, but is particularly prominent in a particular people.

The sword is the sword of God’s wrath. That it has become drunk in heaven, means that heaven is completely filled with God’s wrath and is purified by that wrath. Thus the sword descends upon Edom and causes a terrible slaughter (Isaiah 34:6-7; cf. Deuteronomy 32:41-43). Small, “lambs”, “goats”, “rams”, that is the common man, and big, “oxen”, “bulls”, that is the leaders, are killed in mass. The blood flows in enormous quantities (Revelation 14:20).

The word “sacrifice” is in Hebrew zebah. Zebah is the name of one of the Midianite princes who was killed by the deliverer Gideon and his men after Midian oppressed Israel (Judges 8:21). This word for ‘sacrifice’ occurs in the sense of God’s judgment only three times in the Old Testament. It occurs in connection with Israel (Zephaniah 1:7-8), with Gog (Ezekiel 39:17; 19; cf. Jeremiah 46:10) and here with Edom.

Bozrah is like Teman one of the capitals of Edom. It is also a centrally located fortress in Edom. It is the place where the last massacre will take place before the realm of peace begins (Isaiah 63:1). That is where the enemies of God’s people have gathered to fight against Israel. Their plan will not succeed because Christ Himself will intervene. The day of vengeance that the LORD will then hold is a repayment for all the injustice done to Zion (Isaiah 34:8). The LORD stands up for Zion.

With the destruction of the inhabitants, the land is also destroyed. By the judgment of the LORD Edom becomes an area reminiscent of hell with ever burning fire and smoke going up forever (Isaiah 34:9-10; Isaiah 66:24; Revelation 14:11; Revelation 19:3). It will also stink horribly there. Throughout the millennial realm of peace, it will be a monument, a warning, and a reminder of what sin means. There will be total desolation. No one will be there anymore. With absolute precision the vastness and the content of the area will be defined by the LORD, which is indicated by the use of the line and the plumb line (Isaiah 34:11).

All the glory of Edom is at an end (Isaiah 34:12). All the proud nobles are gone. A new king will not present himself. The places of his former splendor, the fortified towers or fortified cities, fade away and become abodes of all kinds of unclean and wild beasts and a location of all kinds of weeds (Isaiah 34:13-15). Just as Jerusalem is an everlasting inheritance for the people of Israel, so Edom will be an everlasting inheritance for the wild beasts of the desert.

In addition to a literal fulfillment of this prophecy of judgment, we can also discover here a symbolic description of the ferocity and corruption in which all the works of the flesh and human efforts end. There is also a play on words in Hebrew between Adam, which is ‘man’, ‘red earth’, and Edom, which is ‘red’.

Jeremiah 4:29

The Sword of the LORD Descends Upon Edom

In the final judgment on all peoples, the judgment on Edom occupies a special place (Isaiah 34:5). But first comes the judgment of the LORD on heaven itself, that is, He will bring punishment on “the host of heaven on high” (Isaiah 24:21). Sin began in heaven through satan’s rebellion, and at the end satan will be “thrown down to earth” (Revelation 12:9). Next comes the judgment on the nations gathered in Edom, the people whom the LORD calls: “The people whom I have devoted to destruction.” What has been devoted belongs to God. That it is devoted to destruction means for everything that lives, that it must be killed.

Edom is the brotherly nation and represents all those peoples who should have been closely associated with Israel, but who instead have distinguished themselves by expressing a deep hatred of Judah. That is why Edom is a counter picture of Israel (Genesis 25:23; Malachi 1:2-3). They have always watched with intense gloating the suffering that has been done to Israel, and they have even taken great pleasure in increasing that suffering (Obadiah 1:10-15; Amos 1:11).

Edom is the representative of the hatred and gloating of the God-hostile world power. All hostile powers, such as Babylon and Moab, each represent a special form of enmity that is present in all powers, but is particularly prominent in a particular people.

The sword is the sword of God’s wrath. That it has become drunk in heaven, means that heaven is completely filled with God’s wrath and is purified by that wrath. Thus the sword descends upon Edom and causes a terrible slaughter (Isaiah 34:6-7; cf. Deuteronomy 32:41-43). Small, “lambs”, “goats”, “rams”, that is the common man, and big, “oxen”, “bulls”, that is the leaders, are killed in mass. The blood flows in enormous quantities (Revelation 14:20).

The word “sacrifice” is in Hebrew zebah. Zebah is the name of one of the Midianite princes who was killed by the deliverer Gideon and his men after Midian oppressed Israel (Judges 8:21). This word for ‘sacrifice’ occurs in the sense of God’s judgment only three times in the Old Testament. It occurs in connection with Israel (Zephaniah 1:7-8), with Gog (Ezekiel 39:17; 19; cf. Jeremiah 46:10) and here with Edom.

Bozrah is like Teman one of the capitals of Edom. It is also a centrally located fortress in Edom. It is the place where the last massacre will take place before the realm of peace begins (Isaiah 63:1). That is where the enemies of God’s people have gathered to fight against Israel. Their plan will not succeed because Christ Himself will intervene. The day of vengeance that the LORD will then hold is a repayment for all the injustice done to Zion (Isaiah 34:8). The LORD stands up for Zion.

With the destruction of the inhabitants, the land is also destroyed. By the judgment of the LORD Edom becomes an area reminiscent of hell with ever burning fire and smoke going up forever (Isaiah 34:9-10; Isaiah 66:24; Revelation 14:11; Revelation 19:3). It will also stink horribly there. Throughout the millennial realm of peace, it will be a monument, a warning, and a reminder of what sin means. There will be total desolation. No one will be there anymore. With absolute precision the vastness and the content of the area will be defined by the LORD, which is indicated by the use of the line and the plumb line (Isaiah 34:11).

All the glory of Edom is at an end (Isaiah 34:12). All the proud nobles are gone. A new king will not present himself. The places of his former splendor, the fortified towers or fortified cities, fade away and become abodes of all kinds of unclean and wild beasts and a location of all kinds of weeds (Isaiah 34:13-15). Just as Jerusalem is an everlasting inheritance for the people of Israel, so Edom will be an everlasting inheritance for the wild beasts of the desert.

In addition to a literal fulfillment of this prophecy of judgment, we can also discover here a symbolic description of the ferocity and corruption in which all the works of the flesh and human efforts end. There is also a play on words in Hebrew between Adam, which is ‘man’, ‘red earth’, and Edom, which is ‘red’.

Jeremiah 4:30

The Book of the LORD

Isaiah tells his audience – and us who are reading this now – to seek all these things “from the book of the LORD, and read” in it (Isaiah 34:16). Isaiah is aware that what he writes is the word of the LORD. Anyone who reads in this book will discover that everything that His mouth has commanded has happened exactly as is said. This can already be seen in creation: “For He spoke, and it was done; He commanded, and it stood fast” (Psalms 33:9). Nothing is missing, nothing is lacking.

In exactly the same way His prophetic word will be fulfilled. Each fulfillment will correspond to previous prophecies. He has determined by lot (Numbers 26:55-56) that His people will own the land and He has determined its division (Isaiah 34:17; cf. Deuteronomy 32:8). Again, He has determined by lot that the wild beasts will receive Edom as hereditary property. So and no otherwise, they will own it and live there forever. He Who governs creation and cares for His creatures is the same Who will carry out every detail of the promise of His Word, in which He cannot be thwarted.

The exhortation to search and read in the Word of God is also addressed to us. It shows that we must make an effort to learn the truth of God’s Word. It is not just reading, but seeking and reading. The Word must be studied. We must learn to discover its coherence. What applies to the prophetic word, namely that no part or verse stands all on its own, but must be read and compared with other parts or verses (2 Peter 1:20), applies to every truth in the Bible. God’s Word forms a perfectly coherent whole.

The exhortation to seek and read should not be interpreted in such a way that it is intended only for intellectuals. The heart of every child of God will be touched by this, and will have a desire to seek and read, both personally and together with others (John 5:39; Acts 2:42; Acts 17:11; 2 Timothy 2:2).

Jeremiah 4:31

The Book of the LORD

Isaiah tells his audience – and us who are reading this now – to seek all these things “from the book of the LORD, and read” in it (Isaiah 34:16). Isaiah is aware that what he writes is the word of the LORD. Anyone who reads in this book will discover that everything that His mouth has commanded has happened exactly as is said. This can already be seen in creation: “For He spoke, and it was done; He commanded, and it stood fast” (Psalms 33:9). Nothing is missing, nothing is lacking.

In exactly the same way His prophetic word will be fulfilled. Each fulfillment will correspond to previous prophecies. He has determined by lot (Numbers 26:55-56) that His people will own the land and He has determined its division (Isaiah 34:17; cf. Deuteronomy 32:8). Again, He has determined by lot that the wild beasts will receive Edom as hereditary property. So and no otherwise, they will own it and live there forever. He Who governs creation and cares for His creatures is the same Who will carry out every detail of the promise of His Word, in which He cannot be thwarted.

The exhortation to search and read in the Word of God is also addressed to us. It shows that we must make an effort to learn the truth of God’s Word. It is not just reading, but seeking and reading. The Word must be studied. We must learn to discover its coherence. What applies to the prophetic word, namely that no part or verse stands all on its own, but must be read and compared with other parts or verses (2 Peter 1:20), applies to every truth in the Bible. God’s Word forms a perfectly coherent whole.

The exhortation to seek and read should not be interpreted in such a way that it is intended only for intellectuals. The heart of every child of God will be touched by this, and will have a desire to seek and read, both personally and together with others (John 5:39; Acts 2:42; Acts 17:11; 2 Timothy 2:2).