Lamentations 3

Lamentations 3:1

The Cup of God’s Wrath

The nations around Israel will not escape God’s wrath either. Jeremiah must give “this cup of the wine of wrath” from God’s hand and cause all the nations to drink it (Jeremiah 25:15). The cup is a familiar picture in Scripture to denote the wrath of God (Jeremiah 49:12; Jeremiah 51:7; Job 21:20; Isaiah 51:17; 22; Ezekiel 23:31; Mark 10:39; Mark 14:36; John 18:11; Revelation 14:8; 10; Revelation 16:19; Revelation 18:6). Also against the nations God will send His servant, the king of Babylon. Nebuchadnezzar is His sword that He sends among them (Jeremiah 25:16). This will strike them in such a way that they will stagger and go mad, they will lose control of their way and of their minds.

As a faithful prophet, Jeremiah does what the LORD says to him. It is not a pleasant task, but he takes the cup from the LORD’s hand and gives it to all the nations to whom the LORD has sent him to drink it (Jeremiah 25:17). The disasters that come upon the nations are carried out by satan, for evil rulers conquer and exterminate the nations. They are not guided by God, but by satan. Yet even satan is ultimately nothing more than a tool in God’s hand to bring the nations to the acknowledgment that He, the LORD, is God.

The LORD begins this judgment on the nations (Jeremiah 25:18-26) with the judgment on Jerusalem and the cities of Judah, its kings and its princes (Jeremiah 25:18; Jeremiah 25:29). Jerusalem and Judah have learned nothing from God’s judgment on the ten tribes, who have already been carried away at this point. Then follow the judgments on the other nations. The judgments on many nations mentioned here, Jeremiah will describe in more detail later in this book, in Jeremiah 46-51.

By Sesach (Jeremiah 25:26) is meant, so several interpreters assume, Babylon, which is plausible after the enumeration of the previous empires. After the judgments that Babylon, as the disciplinary rod of the LORD, carried out on the various nations, that people themselves will have to drink the cup of God’s wrath. They deserve that judgment because they too have been guilty of many offences. They have learned nothing from the judgments they have exercised, but have done so in pride.

We will be wise to use the little bit of knowledge we possess with wisdom. Wisdom we can gain through experience, through life lessons from our own lives, but also through what we see in the lives of others. What we see in others we should take to heart. That will save us from much personal suffering.

Jeremiah is to speak to the nations on behalf of “the LORD of hosts, the God of Israel” (Jeremiah 25:27). On His behalf he must say that God is sending His sword among them through Babylon, so that they will turn back to Him. If they do not, they will not rise again. Refusal to undergo God’s discipline calls for its even more forceful exercise of it (Jeremiah 25:28). The LORD points out that He does not spare His own city, but begins His judgment right there (Jeremiah 25:29; cf. 1 Peter 4:17; Ezekiel 9:6). Then the nations must not think that they will escape equally righteous judgment that will come on them because of their many and persistent sins (Proverbs 11:31).

Lamentations 3:2

The Cup of God’s Wrath

The nations around Israel will not escape God’s wrath either. Jeremiah must give “this cup of the wine of wrath” from God’s hand and cause all the nations to drink it (Jeremiah 25:15). The cup is a familiar picture in Scripture to denote the wrath of God (Jeremiah 49:12; Jeremiah 51:7; Job 21:20; Isaiah 51:17; 22; Ezekiel 23:31; Mark 10:39; Mark 14:36; John 18:11; Revelation 14:8; 10; Revelation 16:19; Revelation 18:6). Also against the nations God will send His servant, the king of Babylon. Nebuchadnezzar is His sword that He sends among them (Jeremiah 25:16). This will strike them in such a way that they will stagger and go mad, they will lose control of their way and of their minds.

As a faithful prophet, Jeremiah does what the LORD says to him. It is not a pleasant task, but he takes the cup from the LORD’s hand and gives it to all the nations to whom the LORD has sent him to drink it (Jeremiah 25:17). The disasters that come upon the nations are carried out by satan, for evil rulers conquer and exterminate the nations. They are not guided by God, but by satan. Yet even satan is ultimately nothing more than a tool in God’s hand to bring the nations to the acknowledgment that He, the LORD, is God.

The LORD begins this judgment on the nations (Jeremiah 25:18-26) with the judgment on Jerusalem and the cities of Judah, its kings and its princes (Jeremiah 25:18; Jeremiah 25:29). Jerusalem and Judah have learned nothing from God’s judgment on the ten tribes, who have already been carried away at this point. Then follow the judgments on the other nations. The judgments on many nations mentioned here, Jeremiah will describe in more detail later in this book, in Jeremiah 46-51.

By Sesach (Jeremiah 25:26) is meant, so several interpreters assume, Babylon, which is plausible after the enumeration of the previous empires. After the judgments that Babylon, as the disciplinary rod of the LORD, carried out on the various nations, that people themselves will have to drink the cup of God’s wrath. They deserve that judgment because they too have been guilty of many offences. They have learned nothing from the judgments they have exercised, but have done so in pride.

We will be wise to use the little bit of knowledge we possess with wisdom. Wisdom we can gain through experience, through life lessons from our own lives, but also through what we see in the lives of others. What we see in others we should take to heart. That will save us from much personal suffering.

Jeremiah is to speak to the nations on behalf of “the LORD of hosts, the God of Israel” (Jeremiah 25:27). On His behalf he must say that God is sending His sword among them through Babylon, so that they will turn back to Him. If they do not, they will not rise again. Refusal to undergo God’s discipline calls for its even more forceful exercise of it (Jeremiah 25:28). The LORD points out that He does not spare His own city, but begins His judgment right there (Jeremiah 25:29; cf. 1 Peter 4:17; Ezekiel 9:6). Then the nations must not think that they will escape equally righteous judgment that will come on them because of their many and persistent sins (Proverbs 11:31).

Lamentations 3:3

The Cup of God’s Wrath

The nations around Israel will not escape God’s wrath either. Jeremiah must give “this cup of the wine of wrath” from God’s hand and cause all the nations to drink it (Jeremiah 25:15). The cup is a familiar picture in Scripture to denote the wrath of God (Jeremiah 49:12; Jeremiah 51:7; Job 21:20; Isaiah 51:17; 22; Ezekiel 23:31; Mark 10:39; Mark 14:36; John 18:11; Revelation 14:8; 10; Revelation 16:19; Revelation 18:6). Also against the nations God will send His servant, the king of Babylon. Nebuchadnezzar is His sword that He sends among them (Jeremiah 25:16). This will strike them in such a way that they will stagger and go mad, they will lose control of their way and of their minds.

As a faithful prophet, Jeremiah does what the LORD says to him. It is not a pleasant task, but he takes the cup from the LORD’s hand and gives it to all the nations to whom the LORD has sent him to drink it (Jeremiah 25:17). The disasters that come upon the nations are carried out by satan, for evil rulers conquer and exterminate the nations. They are not guided by God, but by satan. Yet even satan is ultimately nothing more than a tool in God’s hand to bring the nations to the acknowledgment that He, the LORD, is God.

The LORD begins this judgment on the nations (Jeremiah 25:18-26) with the judgment on Jerusalem and the cities of Judah, its kings and its princes (Jeremiah 25:18; Jeremiah 25:29). Jerusalem and Judah have learned nothing from God’s judgment on the ten tribes, who have already been carried away at this point. Then follow the judgments on the other nations. The judgments on many nations mentioned here, Jeremiah will describe in more detail later in this book, in Jeremiah 46-51.

By Sesach (Jeremiah 25:26) is meant, so several interpreters assume, Babylon, which is plausible after the enumeration of the previous empires. After the judgments that Babylon, as the disciplinary rod of the LORD, carried out on the various nations, that people themselves will have to drink the cup of God’s wrath. They deserve that judgment because they too have been guilty of many offences. They have learned nothing from the judgments they have exercised, but have done so in pride.

We will be wise to use the little bit of knowledge we possess with wisdom. Wisdom we can gain through experience, through life lessons from our own lives, but also through what we see in the lives of others. What we see in others we should take to heart. That will save us from much personal suffering.

Jeremiah is to speak to the nations on behalf of “the LORD of hosts, the God of Israel” (Jeremiah 25:27). On His behalf he must say that God is sending His sword among them through Babylon, so that they will turn back to Him. If they do not, they will not rise again. Refusal to undergo God’s discipline calls for its even more forceful exercise of it (Jeremiah 25:28). The LORD points out that He does not spare His own city, but begins His judgment right there (Jeremiah 25:29; cf. 1 Peter 4:17; Ezekiel 9:6). Then the nations must not think that they will escape equally righteous judgment that will come on them because of their many and persistent sins (Proverbs 11:31).

Lamentations 3:4

The Cup of God’s Wrath

The nations around Israel will not escape God’s wrath either. Jeremiah must give “this cup of the wine of wrath” from God’s hand and cause all the nations to drink it (Jeremiah 25:15). The cup is a familiar picture in Scripture to denote the wrath of God (Jeremiah 49:12; Jeremiah 51:7; Job 21:20; Isaiah 51:17; 22; Ezekiel 23:31; Mark 10:39; Mark 14:36; John 18:11; Revelation 14:8; 10; Revelation 16:19; Revelation 18:6). Also against the nations God will send His servant, the king of Babylon. Nebuchadnezzar is His sword that He sends among them (Jeremiah 25:16). This will strike them in such a way that they will stagger and go mad, they will lose control of their way and of their minds.

As a faithful prophet, Jeremiah does what the LORD says to him. It is not a pleasant task, but he takes the cup from the LORD’s hand and gives it to all the nations to whom the LORD has sent him to drink it (Jeremiah 25:17). The disasters that come upon the nations are carried out by satan, for evil rulers conquer and exterminate the nations. They are not guided by God, but by satan. Yet even satan is ultimately nothing more than a tool in God’s hand to bring the nations to the acknowledgment that He, the LORD, is God.

The LORD begins this judgment on the nations (Jeremiah 25:18-26) with the judgment on Jerusalem and the cities of Judah, its kings and its princes (Jeremiah 25:18; Jeremiah 25:29). Jerusalem and Judah have learned nothing from God’s judgment on the ten tribes, who have already been carried away at this point. Then follow the judgments on the other nations. The judgments on many nations mentioned here, Jeremiah will describe in more detail later in this book, in Jeremiah 46-51.

By Sesach (Jeremiah 25:26) is meant, so several interpreters assume, Babylon, which is plausible after the enumeration of the previous empires. After the judgments that Babylon, as the disciplinary rod of the LORD, carried out on the various nations, that people themselves will have to drink the cup of God’s wrath. They deserve that judgment because they too have been guilty of many offences. They have learned nothing from the judgments they have exercised, but have done so in pride.

We will be wise to use the little bit of knowledge we possess with wisdom. Wisdom we can gain through experience, through life lessons from our own lives, but also through what we see in the lives of others. What we see in others we should take to heart. That will save us from much personal suffering.

Jeremiah is to speak to the nations on behalf of “the LORD of hosts, the God of Israel” (Jeremiah 25:27). On His behalf he must say that God is sending His sword among them through Babylon, so that they will turn back to Him. If they do not, they will not rise again. Refusal to undergo God’s discipline calls for its even more forceful exercise of it (Jeremiah 25:28). The LORD points out that He does not spare His own city, but begins His judgment right there (Jeremiah 25:29; cf. 1 Peter 4:17; Ezekiel 9:6). Then the nations must not think that they will escape equally righteous judgment that will come on them because of their many and persistent sins (Proverbs 11:31).

Lamentations 3:5

The Cup of God’s Wrath

The nations around Israel will not escape God’s wrath either. Jeremiah must give “this cup of the wine of wrath” from God’s hand and cause all the nations to drink it (Jeremiah 25:15). The cup is a familiar picture in Scripture to denote the wrath of God (Jeremiah 49:12; Jeremiah 51:7; Job 21:20; Isaiah 51:17; 22; Ezekiel 23:31; Mark 10:39; Mark 14:36; John 18:11; Revelation 14:8; 10; Revelation 16:19; Revelation 18:6). Also against the nations God will send His servant, the king of Babylon. Nebuchadnezzar is His sword that He sends among them (Jeremiah 25:16). This will strike them in such a way that they will stagger and go mad, they will lose control of their way and of their minds.

As a faithful prophet, Jeremiah does what the LORD says to him. It is not a pleasant task, but he takes the cup from the LORD’s hand and gives it to all the nations to whom the LORD has sent him to drink it (Jeremiah 25:17). The disasters that come upon the nations are carried out by satan, for evil rulers conquer and exterminate the nations. They are not guided by God, but by satan. Yet even satan is ultimately nothing more than a tool in God’s hand to bring the nations to the acknowledgment that He, the LORD, is God.

The LORD begins this judgment on the nations (Jeremiah 25:18-26) with the judgment on Jerusalem and the cities of Judah, its kings and its princes (Jeremiah 25:18; Jeremiah 25:29). Jerusalem and Judah have learned nothing from God’s judgment on the ten tribes, who have already been carried away at this point. Then follow the judgments on the other nations. The judgments on many nations mentioned here, Jeremiah will describe in more detail later in this book, in Jeremiah 46-51.

By Sesach (Jeremiah 25:26) is meant, so several interpreters assume, Babylon, which is plausible after the enumeration of the previous empires. After the judgments that Babylon, as the disciplinary rod of the LORD, carried out on the various nations, that people themselves will have to drink the cup of God’s wrath. They deserve that judgment because they too have been guilty of many offences. They have learned nothing from the judgments they have exercised, but have done so in pride.

We will be wise to use the little bit of knowledge we possess with wisdom. Wisdom we can gain through experience, through life lessons from our own lives, but also through what we see in the lives of others. What we see in others we should take to heart. That will save us from much personal suffering.

Jeremiah is to speak to the nations on behalf of “the LORD of hosts, the God of Israel” (Jeremiah 25:27). On His behalf he must say that God is sending His sword among them through Babylon, so that they will turn back to Him. If they do not, they will not rise again. Refusal to undergo God’s discipline calls for its even more forceful exercise of it (Jeremiah 25:28). The LORD points out that He does not spare His own city, but begins His judgment right there (Jeremiah 25:29; cf. 1 Peter 4:17; Ezekiel 9:6). Then the nations must not think that they will escape equally righteous judgment that will come on them because of their many and persistent sins (Proverbs 11:31).

Lamentations 3:6

The Whole World Is Judged

Jeremiah is urged to deliver his message (Jeremiah 25:30). He is to prophesy all the previous words, pointing, not to Babylon, but to the LORD. The LORD roars “from on high … from His holy habitation”, that is from heaven. His roaring is “against His fold” on earth, because of all their iniquity. It is also against the enemies. His roar is at the same time a shout of joy, because the judgment on all the inhabitants of the earth means at the same time the salvation of the faithful remnant.

The judgment, the sword, which He brings upon the nations, the wicked, all flesh, will be in the form of a controversy (Jeremiah 25:31). He will demonstrate conclusively the lawfulness of the judgment. The sword He brings is the evil that goes forth from nation to nation (Jeremiah 25:32). The nations are killing each other. He causes the nations to fall into their own sword. The army of Babylon is the great storm that passes over the earth, subduing the nations and killing many.

At the same time, they are “those slain by the LORD” (Jeremiah 25:33). He does it by the hand of Babylon. The earth is full of corpses. This is the direct result of the domination and subjugation of nations. We can apply this to domination in personal relationships and also in the church. That also causes many victims.

A major cause of the world’s misery is the behavior of those who should be caring, the shepherds (Jeremiah 25:34). Shepherds have become “masters”, rulers. They have pastured themselves instead of the flock. But their days are numbered. It is not the sheep that will be slaughtered, but they. Others will be scattered. There will be no way for them to flee or escape (Jeremiah 25:35). Zedekiah experienced this firsthand.

They will cry and wail because their sources of profit have been destroyed by the LORD (Jeremiah 25:36). In places where they first thought they were at peace, the fierce anger of the LORD causes destruction (Jeremiah 25:37). The LORD is exercising judgment. He has hidden Himself for a long time, as if in a hiding place (Jeremiah 25:38). But the time is coming when He will come forth as a lion in great power and will judge. The land will become a horror. This will happen in the near future through the oppressor Nebuchadnezzar as an instrument of the fierce anger of the LORD.

Lamentations 3:7

The Whole World Is Judged

Jeremiah is urged to deliver his message (Jeremiah 25:30). He is to prophesy all the previous words, pointing, not to Babylon, but to the LORD. The LORD roars “from on high … from His holy habitation”, that is from heaven. His roaring is “against His fold” on earth, because of all their iniquity. It is also against the enemies. His roar is at the same time a shout of joy, because the judgment on all the inhabitants of the earth means at the same time the salvation of the faithful remnant.

The judgment, the sword, which He brings upon the nations, the wicked, all flesh, will be in the form of a controversy (Jeremiah 25:31). He will demonstrate conclusively the lawfulness of the judgment. The sword He brings is the evil that goes forth from nation to nation (Jeremiah 25:32). The nations are killing each other. He causes the nations to fall into their own sword. The army of Babylon is the great storm that passes over the earth, subduing the nations and killing many.

At the same time, they are “those slain by the LORD” (Jeremiah 25:33). He does it by the hand of Babylon. The earth is full of corpses. This is the direct result of the domination and subjugation of nations. We can apply this to domination in personal relationships and also in the church. That also causes many victims.

A major cause of the world’s misery is the behavior of those who should be caring, the shepherds (Jeremiah 25:34). Shepherds have become “masters”, rulers. They have pastured themselves instead of the flock. But their days are numbered. It is not the sheep that will be slaughtered, but they. Others will be scattered. There will be no way for them to flee or escape (Jeremiah 25:35). Zedekiah experienced this firsthand.

They will cry and wail because their sources of profit have been destroyed by the LORD (Jeremiah 25:36). In places where they first thought they were at peace, the fierce anger of the LORD causes destruction (Jeremiah 25:37). The LORD is exercising judgment. He has hidden Himself for a long time, as if in a hiding place (Jeremiah 25:38). But the time is coming when He will come forth as a lion in great power and will judge. The land will become a horror. This will happen in the near future through the oppressor Nebuchadnezzar as an instrument of the fierce anger of the LORD.

Lamentations 3:8

The Whole World Is Judged

Jeremiah is urged to deliver his message (Jeremiah 25:30). He is to prophesy all the previous words, pointing, not to Babylon, but to the LORD. The LORD roars “from on high … from His holy habitation”, that is from heaven. His roaring is “against His fold” on earth, because of all their iniquity. It is also against the enemies. His roar is at the same time a shout of joy, because the judgment on all the inhabitants of the earth means at the same time the salvation of the faithful remnant.

The judgment, the sword, which He brings upon the nations, the wicked, all flesh, will be in the form of a controversy (Jeremiah 25:31). He will demonstrate conclusively the lawfulness of the judgment. The sword He brings is the evil that goes forth from nation to nation (Jeremiah 25:32). The nations are killing each other. He causes the nations to fall into their own sword. The army of Babylon is the great storm that passes over the earth, subduing the nations and killing many.

At the same time, they are “those slain by the LORD” (Jeremiah 25:33). He does it by the hand of Babylon. The earth is full of corpses. This is the direct result of the domination and subjugation of nations. We can apply this to domination in personal relationships and also in the church. That also causes many victims.

A major cause of the world’s misery is the behavior of those who should be caring, the shepherds (Jeremiah 25:34). Shepherds have become “masters”, rulers. They have pastured themselves instead of the flock. But their days are numbered. It is not the sheep that will be slaughtered, but they. Others will be scattered. There will be no way for them to flee or escape (Jeremiah 25:35). Zedekiah experienced this firsthand.

They will cry and wail because their sources of profit have been destroyed by the LORD (Jeremiah 25:36). In places where they first thought they were at peace, the fierce anger of the LORD causes destruction (Jeremiah 25:37). The LORD is exercising judgment. He has hidden Himself for a long time, as if in a hiding place (Jeremiah 25:38). But the time is coming when He will come forth as a lion in great power and will judge. The land will become a horror. This will happen in the near future through the oppressor Nebuchadnezzar as an instrument of the fierce anger of the LORD.

Lamentations 3:9

The Whole World Is Judged

Jeremiah is urged to deliver his message (Jeremiah 25:30). He is to prophesy all the previous words, pointing, not to Babylon, but to the LORD. The LORD roars “from on high … from His holy habitation”, that is from heaven. His roaring is “against His fold” on earth, because of all their iniquity. It is also against the enemies. His roar is at the same time a shout of joy, because the judgment on all the inhabitants of the earth means at the same time the salvation of the faithful remnant.

The judgment, the sword, which He brings upon the nations, the wicked, all flesh, will be in the form of a controversy (Jeremiah 25:31). He will demonstrate conclusively the lawfulness of the judgment. The sword He brings is the evil that goes forth from nation to nation (Jeremiah 25:32). The nations are killing each other. He causes the nations to fall into their own sword. The army of Babylon is the great storm that passes over the earth, subduing the nations and killing many.

At the same time, they are “those slain by the LORD” (Jeremiah 25:33). He does it by the hand of Babylon. The earth is full of corpses. This is the direct result of the domination and subjugation of nations. We can apply this to domination in personal relationships and also in the church. That also causes many victims.

A major cause of the world’s misery is the behavior of those who should be caring, the shepherds (Jeremiah 25:34). Shepherds have become “masters”, rulers. They have pastured themselves instead of the flock. But their days are numbered. It is not the sheep that will be slaughtered, but they. Others will be scattered. There will be no way for them to flee or escape (Jeremiah 25:35). Zedekiah experienced this firsthand.

They will cry and wail because their sources of profit have been destroyed by the LORD (Jeremiah 25:36). In places where they first thought they were at peace, the fierce anger of the LORD causes destruction (Jeremiah 25:37). The LORD is exercising judgment. He has hidden Himself for a long time, as if in a hiding place (Jeremiah 25:38). But the time is coming when He will come forth as a lion in great power and will judge. The land will become a horror. This will happen in the near future through the oppressor Nebuchadnezzar as an instrument of the fierce anger of the LORD.

Lamentations 3:10

The Whole World Is Judged

Jeremiah is urged to deliver his message (Jeremiah 25:30). He is to prophesy all the previous words, pointing, not to Babylon, but to the LORD. The LORD roars “from on high … from His holy habitation”, that is from heaven. His roaring is “against His fold” on earth, because of all their iniquity. It is also against the enemies. His roar is at the same time a shout of joy, because the judgment on all the inhabitants of the earth means at the same time the salvation of the faithful remnant.

The judgment, the sword, which He brings upon the nations, the wicked, all flesh, will be in the form of a controversy (Jeremiah 25:31). He will demonstrate conclusively the lawfulness of the judgment. The sword He brings is the evil that goes forth from nation to nation (Jeremiah 25:32). The nations are killing each other. He causes the nations to fall into their own sword. The army of Babylon is the great storm that passes over the earth, subduing the nations and killing many.

At the same time, they are “those slain by the LORD” (Jeremiah 25:33). He does it by the hand of Babylon. The earth is full of corpses. This is the direct result of the domination and subjugation of nations. We can apply this to domination in personal relationships and also in the church. That also causes many victims.

A major cause of the world’s misery is the behavior of those who should be caring, the shepherds (Jeremiah 25:34). Shepherds have become “masters”, rulers. They have pastured themselves instead of the flock. But their days are numbered. It is not the sheep that will be slaughtered, but they. Others will be scattered. There will be no way for them to flee or escape (Jeremiah 25:35). Zedekiah experienced this firsthand.

They will cry and wail because their sources of profit have been destroyed by the LORD (Jeremiah 25:36). In places where they first thought they were at peace, the fierce anger of the LORD causes destruction (Jeremiah 25:37). The LORD is exercising judgment. He has hidden Himself for a long time, as if in a hiding place (Jeremiah 25:38). But the time is coming when He will come forth as a lion in great power and will judge. The land will become a horror. This will happen in the near future through the oppressor Nebuchadnezzar as an instrument of the fierce anger of the LORD.

Lamentations 3:11

The Whole World Is Judged

Jeremiah is urged to deliver his message (Jeremiah 25:30). He is to prophesy all the previous words, pointing, not to Babylon, but to the LORD. The LORD roars “from on high … from His holy habitation”, that is from heaven. His roaring is “against His fold” on earth, because of all their iniquity. It is also against the enemies. His roar is at the same time a shout of joy, because the judgment on all the inhabitants of the earth means at the same time the salvation of the faithful remnant.

The judgment, the sword, which He brings upon the nations, the wicked, all flesh, will be in the form of a controversy (Jeremiah 25:31). He will demonstrate conclusively the lawfulness of the judgment. The sword He brings is the evil that goes forth from nation to nation (Jeremiah 25:32). The nations are killing each other. He causes the nations to fall into their own sword. The army of Babylon is the great storm that passes over the earth, subduing the nations and killing many.

At the same time, they are “those slain by the LORD” (Jeremiah 25:33). He does it by the hand of Babylon. The earth is full of corpses. This is the direct result of the domination and subjugation of nations. We can apply this to domination in personal relationships and also in the church. That also causes many victims.

A major cause of the world’s misery is the behavior of those who should be caring, the shepherds (Jeremiah 25:34). Shepherds have become “masters”, rulers. They have pastured themselves instead of the flock. But their days are numbered. It is not the sheep that will be slaughtered, but they. Others will be scattered. There will be no way for them to flee or escape (Jeremiah 25:35). Zedekiah experienced this firsthand.

They will cry and wail because their sources of profit have been destroyed by the LORD (Jeremiah 25:36). In places where they first thought they were at peace, the fierce anger of the LORD causes destruction (Jeremiah 25:37). The LORD is exercising judgment. He has hidden Himself for a long time, as if in a hiding place (Jeremiah 25:38). But the time is coming when He will come forth as a lion in great power and will judge. The land will become a horror. This will happen in the near future through the oppressor Nebuchadnezzar as an instrument of the fierce anger of the LORD.

Lamentations 3:12

The Whole World Is Judged

Jeremiah is urged to deliver his message (Jeremiah 25:30). He is to prophesy all the previous words, pointing, not to Babylon, but to the LORD. The LORD roars “from on high … from His holy habitation”, that is from heaven. His roaring is “against His fold” on earth, because of all their iniquity. It is also against the enemies. His roar is at the same time a shout of joy, because the judgment on all the inhabitants of the earth means at the same time the salvation of the faithful remnant.

The judgment, the sword, which He brings upon the nations, the wicked, all flesh, will be in the form of a controversy (Jeremiah 25:31). He will demonstrate conclusively the lawfulness of the judgment. The sword He brings is the evil that goes forth from nation to nation (Jeremiah 25:32). The nations are killing each other. He causes the nations to fall into their own sword. The army of Babylon is the great storm that passes over the earth, subduing the nations and killing many.

At the same time, they are “those slain by the LORD” (Jeremiah 25:33). He does it by the hand of Babylon. The earth is full of corpses. This is the direct result of the domination and subjugation of nations. We can apply this to domination in personal relationships and also in the church. That also causes many victims.

A major cause of the world’s misery is the behavior of those who should be caring, the shepherds (Jeremiah 25:34). Shepherds have become “masters”, rulers. They have pastured themselves instead of the flock. But their days are numbered. It is not the sheep that will be slaughtered, but they. Others will be scattered. There will be no way for them to flee or escape (Jeremiah 25:35). Zedekiah experienced this firsthand.

They will cry and wail because their sources of profit have been destroyed by the LORD (Jeremiah 25:36). In places where they first thought they were at peace, the fierce anger of the LORD causes destruction (Jeremiah 25:37). The LORD is exercising judgment. He has hidden Himself for a long time, as if in a hiding place (Jeremiah 25:38). But the time is coming when He will come forth as a lion in great power and will judge. The land will become a horror. This will happen in the near future through the oppressor Nebuchadnezzar as an instrument of the fierce anger of the LORD.

Lamentations 3:13

The Whole World Is Judged

Jeremiah is urged to deliver his message (Jeremiah 25:30). He is to prophesy all the previous words, pointing, not to Babylon, but to the LORD. The LORD roars “from on high … from His holy habitation”, that is from heaven. His roaring is “against His fold” on earth, because of all their iniquity. It is also against the enemies. His roar is at the same time a shout of joy, because the judgment on all the inhabitants of the earth means at the same time the salvation of the faithful remnant.

The judgment, the sword, which He brings upon the nations, the wicked, all flesh, will be in the form of a controversy (Jeremiah 25:31). He will demonstrate conclusively the lawfulness of the judgment. The sword He brings is the evil that goes forth from nation to nation (Jeremiah 25:32). The nations are killing each other. He causes the nations to fall into their own sword. The army of Babylon is the great storm that passes over the earth, subduing the nations and killing many.

At the same time, they are “those slain by the LORD” (Jeremiah 25:33). He does it by the hand of Babylon. The earth is full of corpses. This is the direct result of the domination and subjugation of nations. We can apply this to domination in personal relationships and also in the church. That also causes many victims.

A major cause of the world’s misery is the behavior of those who should be caring, the shepherds (Jeremiah 25:34). Shepherds have become “masters”, rulers. They have pastured themselves instead of the flock. But their days are numbered. It is not the sheep that will be slaughtered, but they. Others will be scattered. There will be no way for them to flee or escape (Jeremiah 25:35). Zedekiah experienced this firsthand.

They will cry and wail because their sources of profit have been destroyed by the LORD (Jeremiah 25:36). In places where they first thought they were at peace, the fierce anger of the LORD causes destruction (Jeremiah 25:37). The LORD is exercising judgment. He has hidden Himself for a long time, as if in a hiding place (Jeremiah 25:38). But the time is coming when He will come forth as a lion in great power and will judge. The land will become a horror. This will happen in the near future through the oppressor Nebuchadnezzar as an instrument of the fierce anger of the LORD.

Lamentations 3:14

The Whole World Is Judged

Jeremiah is urged to deliver his message (Jeremiah 25:30). He is to prophesy all the previous words, pointing, not to Babylon, but to the LORD. The LORD roars “from on high … from His holy habitation”, that is from heaven. His roaring is “against His fold” on earth, because of all their iniquity. It is also against the enemies. His roar is at the same time a shout of joy, because the judgment on all the inhabitants of the earth means at the same time the salvation of the faithful remnant.

The judgment, the sword, which He brings upon the nations, the wicked, all flesh, will be in the form of a controversy (Jeremiah 25:31). He will demonstrate conclusively the lawfulness of the judgment. The sword He brings is the evil that goes forth from nation to nation (Jeremiah 25:32). The nations are killing each other. He causes the nations to fall into their own sword. The army of Babylon is the great storm that passes over the earth, subduing the nations and killing many.

At the same time, they are “those slain by the LORD” (Jeremiah 25:33). He does it by the hand of Babylon. The earth is full of corpses. This is the direct result of the domination and subjugation of nations. We can apply this to domination in personal relationships and also in the church. That also causes many victims.

A major cause of the world’s misery is the behavior of those who should be caring, the shepherds (Jeremiah 25:34). Shepherds have become “masters”, rulers. They have pastured themselves instead of the flock. But their days are numbered. It is not the sheep that will be slaughtered, but they. Others will be scattered. There will be no way for them to flee or escape (Jeremiah 25:35). Zedekiah experienced this firsthand.

They will cry and wail because their sources of profit have been destroyed by the LORD (Jeremiah 25:36). In places where they first thought they were at peace, the fierce anger of the LORD causes destruction (Jeremiah 25:37). The LORD is exercising judgment. He has hidden Himself for a long time, as if in a hiding place (Jeremiah 25:38). But the time is coming when He will come forth as a lion in great power and will judge. The land will become a horror. This will happen in the near future through the oppressor Nebuchadnezzar as an instrument of the fierce anger of the LORD.

Lamentations 3:16

Introduction

The temple speech in Jeremiah 26:1-6 can be seen as a summary of the temple speech in Jeremiah 7. There, the content of Jeremiah’s message is at issue, whereas the main focus of this chapter is on the reaction of all the hearers, which is described next.

The Temple Speech

The events in this chapter take place “in the beginning of the reign of Jehoiakim” (Jeremiah 26:1). Those in the previous chapter take place in the fourth year of Jehoiakim (Jeremiah 25:1). We go back in time. Jeremiah is to go to the temple and preach in the court to the people who come there to worship the LORD (Jeremiah 26:2). The court is a gathering place of people. There Jeremiah has a great audience.

He must speak to them all the words that the LORD has commanded him to speak. He is not allowed to omit a word. The LORD says this because the message is hard and Jeremiah may be tempted to soften it by omitting something. Every servant of the Word has that tendency. It has also often happened that the message of God’s Word has been adapted to the natural man. That may not happen. We must proclaim the whole counsel of God and withhold nothing (cf. Acts 20:27).

God’s purpose with the preaching of Jeremiah is the conversion of His people (Jeremiah 26:3). “Perhaps” they will listen. The LORD presumes that they will listen anyway. If they listen and turn from their evil way, He will repent of the calamity He plans to do to them. We see here the purpose of God to punish evildoers. We also see here that He gives opportunity to escape that punishment. The condition is also clear: repentance.

What God is going to do if they do not repent is presented just as clearly by Jeremiah. He is to tell them what will happen if they do not listen to the LORD (Jeremiah 26:4). To listen is not only to hear, but also to obey, which will be shown by walking according to the law of the LORD that He has set before them. The LORD has made an effort to hold the law before His people, for He has continually sent His servants, the prophets, to them (Jeremiah 26:5). However, He must conclude that they did not want to listen.

If this remains the case, He will make the house where they came to worship (Jeremiah 26:1) – that is, the temple – as Shiloh (Jeremiah 26:6; Jeremiah 7:14). Jerusalem, instead of being a blessing (cf. Genesis 12:3), will become a curse to all the nations of the earth.

Lamentations 3:17

Introduction

The temple speech in Jeremiah 26:1-6 can be seen as a summary of the temple speech in Jeremiah 7. There, the content of Jeremiah’s message is at issue, whereas the main focus of this chapter is on the reaction of all the hearers, which is described next.

The Temple Speech

The events in this chapter take place “in the beginning of the reign of Jehoiakim” (Jeremiah 26:1). Those in the previous chapter take place in the fourth year of Jehoiakim (Jeremiah 25:1). We go back in time. Jeremiah is to go to the temple and preach in the court to the people who come there to worship the LORD (Jeremiah 26:2). The court is a gathering place of people. There Jeremiah has a great audience.

He must speak to them all the words that the LORD has commanded him to speak. He is not allowed to omit a word. The LORD says this because the message is hard and Jeremiah may be tempted to soften it by omitting something. Every servant of the Word has that tendency. It has also often happened that the message of God’s Word has been adapted to the natural man. That may not happen. We must proclaim the whole counsel of God and withhold nothing (cf. Acts 20:27).

God’s purpose with the preaching of Jeremiah is the conversion of His people (Jeremiah 26:3). “Perhaps” they will listen. The LORD presumes that they will listen anyway. If they listen and turn from their evil way, He will repent of the calamity He plans to do to them. We see here the purpose of God to punish evildoers. We also see here that He gives opportunity to escape that punishment. The condition is also clear: repentance.

What God is going to do if they do not repent is presented just as clearly by Jeremiah. He is to tell them what will happen if they do not listen to the LORD (Jeremiah 26:4). To listen is not only to hear, but also to obey, which will be shown by walking according to the law of the LORD that He has set before them. The LORD has made an effort to hold the law before His people, for He has continually sent His servants, the prophets, to them (Jeremiah 26:5). However, He must conclude that they did not want to listen.

If this remains the case, He will make the house where they came to worship (Jeremiah 26:1) – that is, the temple – as Shiloh (Jeremiah 26:6; Jeremiah 7:14). Jerusalem, instead of being a blessing (cf. Genesis 12:3), will become a curse to all the nations of the earth.

Lamentations 3:18

Introduction

The temple speech in Jeremiah 26:1-6 can be seen as a summary of the temple speech in Jeremiah 7. There, the content of Jeremiah’s message is at issue, whereas the main focus of this chapter is on the reaction of all the hearers, which is described next.

The Temple Speech

The events in this chapter take place “in the beginning of the reign of Jehoiakim” (Jeremiah 26:1). Those in the previous chapter take place in the fourth year of Jehoiakim (Jeremiah 25:1). We go back in time. Jeremiah is to go to the temple and preach in the court to the people who come there to worship the LORD (Jeremiah 26:2). The court is a gathering place of people. There Jeremiah has a great audience.

He must speak to them all the words that the LORD has commanded him to speak. He is not allowed to omit a word. The LORD says this because the message is hard and Jeremiah may be tempted to soften it by omitting something. Every servant of the Word has that tendency. It has also often happened that the message of God’s Word has been adapted to the natural man. That may not happen. We must proclaim the whole counsel of God and withhold nothing (cf. Acts 20:27).

God’s purpose with the preaching of Jeremiah is the conversion of His people (Jeremiah 26:3). “Perhaps” they will listen. The LORD presumes that they will listen anyway. If they listen and turn from their evil way, He will repent of the calamity He plans to do to them. We see here the purpose of God to punish evildoers. We also see here that He gives opportunity to escape that punishment. The condition is also clear: repentance.

What God is going to do if they do not repent is presented just as clearly by Jeremiah. He is to tell them what will happen if they do not listen to the LORD (Jeremiah 26:4). To listen is not only to hear, but also to obey, which will be shown by walking according to the law of the LORD that He has set before them. The LORD has made an effort to hold the law before His people, for He has continually sent His servants, the prophets, to them (Jeremiah 26:5). However, He must conclude that they did not want to listen.

If this remains the case, He will make the house where they came to worship (Jeremiah 26:1) – that is, the temple – as Shiloh (Jeremiah 26:6; Jeremiah 7:14). Jerusalem, instead of being a blessing (cf. Genesis 12:3), will become a curse to all the nations of the earth.

Lamentations 3:19

Introduction

The temple speech in Jeremiah 26:1-6 can be seen as a summary of the temple speech in Jeremiah 7. There, the content of Jeremiah’s message is at issue, whereas the main focus of this chapter is on the reaction of all the hearers, which is described next.

The Temple Speech

The events in this chapter take place “in the beginning of the reign of Jehoiakim” (Jeremiah 26:1). Those in the previous chapter take place in the fourth year of Jehoiakim (Jeremiah 25:1). We go back in time. Jeremiah is to go to the temple and preach in the court to the people who come there to worship the LORD (Jeremiah 26:2). The court is a gathering place of people. There Jeremiah has a great audience.

He must speak to them all the words that the LORD has commanded him to speak. He is not allowed to omit a word. The LORD says this because the message is hard and Jeremiah may be tempted to soften it by omitting something. Every servant of the Word has that tendency. It has also often happened that the message of God’s Word has been adapted to the natural man. That may not happen. We must proclaim the whole counsel of God and withhold nothing (cf. Acts 20:27).

God’s purpose with the preaching of Jeremiah is the conversion of His people (Jeremiah 26:3). “Perhaps” they will listen. The LORD presumes that they will listen anyway. If they listen and turn from their evil way, He will repent of the calamity He plans to do to them. We see here the purpose of God to punish evildoers. We also see here that He gives opportunity to escape that punishment. The condition is also clear: repentance.

What God is going to do if they do not repent is presented just as clearly by Jeremiah. He is to tell them what will happen if they do not listen to the LORD (Jeremiah 26:4). To listen is not only to hear, but also to obey, which will be shown by walking according to the law of the LORD that He has set before them. The LORD has made an effort to hold the law before His people, for He has continually sent His servants, the prophets, to them (Jeremiah 26:5). However, He must conclude that they did not want to listen.

If this remains the case, He will make the house where they came to worship (Jeremiah 26:1) – that is, the temple – as Shiloh (Jeremiah 26:6; Jeremiah 7:14). Jerusalem, instead of being a blessing (cf. Genesis 12:3), will become a curse to all the nations of the earth.

Lamentations 3:20

Introduction

The temple speech in Jeremiah 26:1-6 can be seen as a summary of the temple speech in Jeremiah 7. There, the content of Jeremiah’s message is at issue, whereas the main focus of this chapter is on the reaction of all the hearers, which is described next.

The Temple Speech

The events in this chapter take place “in the beginning of the reign of Jehoiakim” (Jeremiah 26:1). Those in the previous chapter take place in the fourth year of Jehoiakim (Jeremiah 25:1). We go back in time. Jeremiah is to go to the temple and preach in the court to the people who come there to worship the LORD (Jeremiah 26:2). The court is a gathering place of people. There Jeremiah has a great audience.

He must speak to them all the words that the LORD has commanded him to speak. He is not allowed to omit a word. The LORD says this because the message is hard and Jeremiah may be tempted to soften it by omitting something. Every servant of the Word has that tendency. It has also often happened that the message of God’s Word has been adapted to the natural man. That may not happen. We must proclaim the whole counsel of God and withhold nothing (cf. Acts 20:27).

God’s purpose with the preaching of Jeremiah is the conversion of His people (Jeremiah 26:3). “Perhaps” they will listen. The LORD presumes that they will listen anyway. If they listen and turn from their evil way, He will repent of the calamity He plans to do to them. We see here the purpose of God to punish evildoers. We also see here that He gives opportunity to escape that punishment. The condition is also clear: repentance.

What God is going to do if they do not repent is presented just as clearly by Jeremiah. He is to tell them what will happen if they do not listen to the LORD (Jeremiah 26:4). To listen is not only to hear, but also to obey, which will be shown by walking according to the law of the LORD that He has set before them. The LORD has made an effort to hold the law before His people, for He has continually sent His servants, the prophets, to them (Jeremiah 26:5). However, He must conclude that they did not want to listen.

If this remains the case, He will make the house where they came to worship (Jeremiah 26:1) – that is, the temple – as Shiloh (Jeremiah 26:6; Jeremiah 7:14). Jerusalem, instead of being a blessing (cf. Genesis 12:3), will become a curse to all the nations of the earth.

Lamentations 3:21

Introduction

The temple speech in Jeremiah 26:1-6 can be seen as a summary of the temple speech in Jeremiah 7. There, the content of Jeremiah’s message is at issue, whereas the main focus of this chapter is on the reaction of all the hearers, which is described next.

The Temple Speech

The events in this chapter take place “in the beginning of the reign of Jehoiakim” (Jeremiah 26:1). Those in the previous chapter take place in the fourth year of Jehoiakim (Jeremiah 25:1). We go back in time. Jeremiah is to go to the temple and preach in the court to the people who come there to worship the LORD (Jeremiah 26:2). The court is a gathering place of people. There Jeremiah has a great audience.

He must speak to them all the words that the LORD has commanded him to speak. He is not allowed to omit a word. The LORD says this because the message is hard and Jeremiah may be tempted to soften it by omitting something. Every servant of the Word has that tendency. It has also often happened that the message of God’s Word has been adapted to the natural man. That may not happen. We must proclaim the whole counsel of God and withhold nothing (cf. Acts 20:27).

God’s purpose with the preaching of Jeremiah is the conversion of His people (Jeremiah 26:3). “Perhaps” they will listen. The LORD presumes that they will listen anyway. If they listen and turn from their evil way, He will repent of the calamity He plans to do to them. We see here the purpose of God to punish evildoers. We also see here that He gives opportunity to escape that punishment. The condition is also clear: repentance.

What God is going to do if they do not repent is presented just as clearly by Jeremiah. He is to tell them what will happen if they do not listen to the LORD (Jeremiah 26:4). To listen is not only to hear, but also to obey, which will be shown by walking according to the law of the LORD that He has set before them. The LORD has made an effort to hold the law before His people, for He has continually sent His servants, the prophets, to them (Jeremiah 26:5). However, He must conclude that they did not want to listen.

If this remains the case, He will make the house where they came to worship (Jeremiah 26:1) – that is, the temple – as Shiloh (Jeremiah 26:6; Jeremiah 7:14). Jerusalem, instead of being a blessing (cf. Genesis 12:3), will become a curse to all the nations of the earth.

Lamentations 3:22

Arrest and Condemnation of Jeremiah

The company of listeners who are in the court of the temple hear Jeremiah speak (Jeremiah 26:7). We would think that such a company of worshipers would be open to the word of the LORD. However, the opposite is the case. They are deeply offended. They let Jeremiah speak, but then they seize him, shouting that he must die (Jeremiah 26:8). Even before the trial has taken place, the condemnation is already in place. The priests and the prophets are at the forefront of this. Those who should be leading the people in serving the LORD are leading the people in rejecting His prophet. To all of them Jeremiah is a false prophet and they want to try him as such (cf. Deuteronomy 18:20). This is also how it went with the Lord Jesus.

The charge is made directly by the priests and the prophets. They find it intolerable that Jeremiah announced the demise of the temple and the city, their national pride (Jeremiah 26:9). He even dared to do this in the Name of the LORD. Such a thing can never be from the LORD, they claim. They do not say a word about Jeremiah’s call to repentance.

Then we read for the first, but not the last time, that Jeremiah’s life is threatened. The whole furious crowd gather about him, which must be a terrifying experience for him. Paul and Stephen, and above all the Lord Jesus, also stood in the midst of enraged crowds who wanted to kill them in their religious fanaticism. In the case of Stephen, his words about the temple were decisive for the leaders of the people in deciding to put him to death (Acts 6:13).

The political leaders of the people hear the uproar and come up from the king’s house to the temple (Jeremiah 26:10; cf. Acts 21:31-32). They take their seats in the New Gate of the temple to administer justice (cf. Deuteronomy 21:18-19; Rth 4:1-11). The priests and prophets address the judges and all the people and demand that Jeremiah be put to death, for he has offended their national pride (Jeremiah 26:11). Surely this does not require further explanation, for surely the princes heard it for themselves, didn’t they?

Lamentations 3:23

Arrest and Condemnation of Jeremiah

The company of listeners who are in the court of the temple hear Jeremiah speak (Jeremiah 26:7). We would think that such a company of worshipers would be open to the word of the LORD. However, the opposite is the case. They are deeply offended. They let Jeremiah speak, but then they seize him, shouting that he must die (Jeremiah 26:8). Even before the trial has taken place, the condemnation is already in place. The priests and the prophets are at the forefront of this. Those who should be leading the people in serving the LORD are leading the people in rejecting His prophet. To all of them Jeremiah is a false prophet and they want to try him as such (cf. Deuteronomy 18:20). This is also how it went with the Lord Jesus.

The charge is made directly by the priests and the prophets. They find it intolerable that Jeremiah announced the demise of the temple and the city, their national pride (Jeremiah 26:9). He even dared to do this in the Name of the LORD. Such a thing can never be from the LORD, they claim. They do not say a word about Jeremiah’s call to repentance.

Then we read for the first, but not the last time, that Jeremiah’s life is threatened. The whole furious crowd gather about him, which must be a terrifying experience for him. Paul and Stephen, and above all the Lord Jesus, also stood in the midst of enraged crowds who wanted to kill them in their religious fanaticism. In the case of Stephen, his words about the temple were decisive for the leaders of the people in deciding to put him to death (Acts 6:13).

The political leaders of the people hear the uproar and come up from the king’s house to the temple (Jeremiah 26:10; cf. Acts 21:31-32). They take their seats in the New Gate of the temple to administer justice (cf. Deuteronomy 21:18-19; Rth 4:1-11). The priests and prophets address the judges and all the people and demand that Jeremiah be put to death, for he has offended their national pride (Jeremiah 26:11). Surely this does not require further explanation, for surely the princes heard it for themselves, didn’t they?

Lamentations 3:24

Arrest and Condemnation of Jeremiah

The company of listeners who are in the court of the temple hear Jeremiah speak (Jeremiah 26:7). We would think that such a company of worshipers would be open to the word of the LORD. However, the opposite is the case. They are deeply offended. They let Jeremiah speak, but then they seize him, shouting that he must die (Jeremiah 26:8). Even before the trial has taken place, the condemnation is already in place. The priests and the prophets are at the forefront of this. Those who should be leading the people in serving the LORD are leading the people in rejecting His prophet. To all of them Jeremiah is a false prophet and they want to try him as such (cf. Deuteronomy 18:20). This is also how it went with the Lord Jesus.

The charge is made directly by the priests and the prophets. They find it intolerable that Jeremiah announced the demise of the temple and the city, their national pride (Jeremiah 26:9). He even dared to do this in the Name of the LORD. Such a thing can never be from the LORD, they claim. They do not say a word about Jeremiah’s call to repentance.

Then we read for the first, but not the last time, that Jeremiah’s life is threatened. The whole furious crowd gather about him, which must be a terrifying experience for him. Paul and Stephen, and above all the Lord Jesus, also stood in the midst of enraged crowds who wanted to kill them in their religious fanaticism. In the case of Stephen, his words about the temple were decisive for the leaders of the people in deciding to put him to death (Acts 6:13).

The political leaders of the people hear the uproar and come up from the king’s house to the temple (Jeremiah 26:10; cf. Acts 21:31-32). They take their seats in the New Gate of the temple to administer justice (cf. Deuteronomy 21:18-19; Rth 4:1-11). The priests and prophets address the judges and all the people and demand that Jeremiah be put to death, for he has offended their national pride (Jeremiah 26:11). Surely this does not require further explanation, for surely the princes heard it for themselves, didn’t they?

Lamentations 3:25

Arrest and Condemnation of Jeremiah

The company of listeners who are in the court of the temple hear Jeremiah speak (Jeremiah 26:7). We would think that such a company of worshipers would be open to the word of the LORD. However, the opposite is the case. They are deeply offended. They let Jeremiah speak, but then they seize him, shouting that he must die (Jeremiah 26:8). Even before the trial has taken place, the condemnation is already in place. The priests and the prophets are at the forefront of this. Those who should be leading the people in serving the LORD are leading the people in rejecting His prophet. To all of them Jeremiah is a false prophet and they want to try him as such (cf. Deuteronomy 18:20). This is also how it went with the Lord Jesus.

The charge is made directly by the priests and the prophets. They find it intolerable that Jeremiah announced the demise of the temple and the city, their national pride (Jeremiah 26:9). He even dared to do this in the Name of the LORD. Such a thing can never be from the LORD, they claim. They do not say a word about Jeremiah’s call to repentance.

Then we read for the first, but not the last time, that Jeremiah’s life is threatened. The whole furious crowd gather about him, which must be a terrifying experience for him. Paul and Stephen, and above all the Lord Jesus, also stood in the midst of enraged crowds who wanted to kill them in their religious fanaticism. In the case of Stephen, his words about the temple were decisive for the leaders of the people in deciding to put him to death (Acts 6:13).

The political leaders of the people hear the uproar and come up from the king’s house to the temple (Jeremiah 26:10; cf. Acts 21:31-32). They take their seats in the New Gate of the temple to administer justice (cf. Deuteronomy 21:18-19; Rth 4:1-11). The priests and prophets address the judges and all the people and demand that Jeremiah be put to death, for he has offended their national pride (Jeremiah 26:11). Surely this does not require further explanation, for surely the princes heard it for themselves, didn’t they?

Lamentations 3:26

Arrest and Condemnation of Jeremiah

The company of listeners who are in the court of the temple hear Jeremiah speak (Jeremiah 26:7). We would think that such a company of worshipers would be open to the word of the LORD. However, the opposite is the case. They are deeply offended. They let Jeremiah speak, but then they seize him, shouting that he must die (Jeremiah 26:8). Even before the trial has taken place, the condemnation is already in place. The priests and the prophets are at the forefront of this. Those who should be leading the people in serving the LORD are leading the people in rejecting His prophet. To all of them Jeremiah is a false prophet and they want to try him as such (cf. Deuteronomy 18:20). This is also how it went with the Lord Jesus.

The charge is made directly by the priests and the prophets. They find it intolerable that Jeremiah announced the demise of the temple and the city, their national pride (Jeremiah 26:9). He even dared to do this in the Name of the LORD. Such a thing can never be from the LORD, they claim. They do not say a word about Jeremiah’s call to repentance.

Then we read for the first, but not the last time, that Jeremiah’s life is threatened. The whole furious crowd gather about him, which must be a terrifying experience for him. Paul and Stephen, and above all the Lord Jesus, also stood in the midst of enraged crowds who wanted to kill them in their religious fanaticism. In the case of Stephen, his words about the temple were decisive for the leaders of the people in deciding to put him to death (Acts 6:13).

The political leaders of the people hear the uproar and come up from the king’s house to the temple (Jeremiah 26:10; cf. Acts 21:31-32). They take their seats in the New Gate of the temple to administer justice (cf. Deuteronomy 21:18-19; Rth 4:1-11). The priests and prophets address the judges and all the people and demand that Jeremiah be put to death, for he has offended their national pride (Jeremiah 26:11). Surely this does not require further explanation, for surely the princes heard it for themselves, didn’t they?

Lamentations 3:27

Defense of Jeremiah

Jeremiah defends himself against the charge of the priests and prophets, addressing all the officials and all the people (Jeremiah 26:12). He speaks without hesitation, boldly and earnestly, without asking for him to be merciful. He appeals to his calling by the LORD. His first defense is that he was sent by no one but the LORD. He has spoken His words. He is at peace with that himself and therefore he can continue to testify fearlessly. Undaunted, he repeats, the LORD will not let evil come if they listen to His voice (Jeremiah 26:13). They can still repent.

As for himself, he knows that his life is in the hand of the LORD. Therefore, he can say that he is in their hand and that they may do with him according to what is right in their eyes (Jeremiah 26:14), for with the will of the LORD they do not reckon anyway. He does not try to evade their power or plead for his life. He boldly looks death in the eye.

However, he does let them know that they shed innocent blood when they kill him and therefore bring that blood upon themselves, the city, and the inhabitants (Jeremiah 26:15). The same thing happened with the killing of the Lord Jesus (Matthew 27:25). Jeremiah continues to confess without fear that he has spoken the truth. The LORD sent him with the words he spoke. Killing him does not change that.

Lamentations 3:28

Defense of Jeremiah

Jeremiah defends himself against the charge of the priests and prophets, addressing all the officials and all the people (Jeremiah 26:12). He speaks without hesitation, boldly and earnestly, without asking for him to be merciful. He appeals to his calling by the LORD. His first defense is that he was sent by no one but the LORD. He has spoken His words. He is at peace with that himself and therefore he can continue to testify fearlessly. Undaunted, he repeats, the LORD will not let evil come if they listen to His voice (Jeremiah 26:13). They can still repent.

As for himself, he knows that his life is in the hand of the LORD. Therefore, he can say that he is in their hand and that they may do with him according to what is right in their eyes (Jeremiah 26:14), for with the will of the LORD they do not reckon anyway. He does not try to evade their power or plead for his life. He boldly looks death in the eye.

However, he does let them know that they shed innocent blood when they kill him and therefore bring that blood upon themselves, the city, and the inhabitants (Jeremiah 26:15). The same thing happened with the killing of the Lord Jesus (Matthew 27:25). Jeremiah continues to confess without fear that he has spoken the truth. The LORD sent him with the words he spoke. Killing him does not change that.

Lamentations 3:29

Defense of Jeremiah

Jeremiah defends himself against the charge of the priests and prophets, addressing all the officials and all the people (Jeremiah 26:12). He speaks without hesitation, boldly and earnestly, without asking for him to be merciful. He appeals to his calling by the LORD. His first defense is that he was sent by no one but the LORD. He has spoken His words. He is at peace with that himself and therefore he can continue to testify fearlessly. Undaunted, he repeats, the LORD will not let evil come if they listen to His voice (Jeremiah 26:13). They can still repent.

As for himself, he knows that his life is in the hand of the LORD. Therefore, he can say that he is in their hand and that they may do with him according to what is right in their eyes (Jeremiah 26:14), for with the will of the LORD they do not reckon anyway. He does not try to evade their power or plead for his life. He boldly looks death in the eye.

However, he does let them know that they shed innocent blood when they kill him and therefore bring that blood upon themselves, the city, and the inhabitants (Jeremiah 26:15). The same thing happened with the killing of the Lord Jesus (Matthew 27:25). Jeremiah continues to confess without fear that he has spoken the truth. The LORD sent him with the words he spoke. Killing him does not change that.

Lamentations 3:30

Defense of Jeremiah

Jeremiah defends himself against the charge of the priests and prophets, addressing all the officials and all the people (Jeremiah 26:12). He speaks without hesitation, boldly and earnestly, without asking for him to be merciful. He appeals to his calling by the LORD. His first defense is that he was sent by no one but the LORD. He has spoken His words. He is at peace with that himself and therefore he can continue to testify fearlessly. Undaunted, he repeats, the LORD will not let evil come if they listen to His voice (Jeremiah 26:13). They can still repent.

As for himself, he knows that his life is in the hand of the LORD. Therefore, he can say that he is in their hand and that they may do with him according to what is right in their eyes (Jeremiah 26:14), for with the will of the LORD they do not reckon anyway. He does not try to evade their power or plead for his life. He boldly looks death in the eye.

However, he does let them know that they shed innocent blood when they kill him and therefore bring that blood upon themselves, the city, and the inhabitants (Jeremiah 26:15). The same thing happened with the killing of the Lord Jesus (Matthew 27:25). Jeremiah continues to confess without fear that he has spoken the truth. The LORD sent him with the words he spoke. Killing him does not change that.

Lamentations 3:31

Release of Jeremiah

The officials and all the people are convinced of Jeremiah’s innocence (Jeremiah 26:16). Here again the people agree with the officials. The popular masses change their minds so easily (cf. Jeremiah 26:9). We also see this in their assessment of the Lord Jesus, but in reverse. First they shout: “Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD” (John 12:13), and five days later they cry out: “Away with [Him], away with [Him], crucify Him!” (John 19:15).

The officials turn to the accusers, the priests and the prophets. They acquit Jeremiah before them of the charges and affirm the truth of what he said. They acknowledge him as a man who spoke to them in the Name of the LORD. This is different from how it went with the Lord Jesus. Although Pilate says several times of Him that He has done nothing that deserves death, the people, led by the priests, demand that He will be put to death. Pilate grants that demand.

The officials are joined in their assessment of Jeremiah by men from among the elders of the land (Jeremiah 26:17). These point to a similar case from the history of God’s people in which also was preached against the temple. We would say: they know their Bible and know how to quote from it the right thing at the right time. They recall the prophet Micah from Moresheth (Micah 1:1), who prophesied in the days of Hezekiah with words similar to what Jeremiah said (Jeremiah 26:18) and they quote the words of Micah (Micah 3:12). Like the elders, we too should not reject a faithful preacher of the Word, but receive him, even if his message does not immediately please us.

The elders point to Hezekiah’s response to Micah’s preaching. They do so in the form of a few questions to which only one answer is possible. Doing it this way forces the hearers to give that answer themselves. Hezekiah and all Judah did not put Micah to death, because he feared the LORD (Jeremiah 26:19). Hezekiah also took the message to heart, for he sought the LORD’s favor to avert evil.

The last words of the elders are a warning. They acknowledge that they are in the process of doing themselves a great harm by their rejection of Jeremiah. The question is whether there is also a real work in the conscience. Quoting God’s Word is good. It keeps from committing a crime. But is this done so as not to get into trouble themselves or is it done out of a convinced conscience before God? They are indeed doing a great evil to themselves. But where is the awareness that they are in the process of doing great dishonor to God by not listening to Him?

Lamentations 3:32

Release of Jeremiah

The officials and all the people are convinced of Jeremiah’s innocence (Jeremiah 26:16). Here again the people agree with the officials. The popular masses change their minds so easily (cf. Jeremiah 26:9). We also see this in their assessment of the Lord Jesus, but in reverse. First they shout: “Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD” (John 12:13), and five days later they cry out: “Away with [Him], away with [Him], crucify Him!” (John 19:15).

The officials turn to the accusers, the priests and the prophets. They acquit Jeremiah before them of the charges and affirm the truth of what he said. They acknowledge him as a man who spoke to them in the Name of the LORD. This is different from how it went with the Lord Jesus. Although Pilate says several times of Him that He has done nothing that deserves death, the people, led by the priests, demand that He will be put to death. Pilate grants that demand.

The officials are joined in their assessment of Jeremiah by men from among the elders of the land (Jeremiah 26:17). These point to a similar case from the history of God’s people in which also was preached against the temple. We would say: they know their Bible and know how to quote from it the right thing at the right time. They recall the prophet Micah from Moresheth (Micah 1:1), who prophesied in the days of Hezekiah with words similar to what Jeremiah said (Jeremiah 26:18) and they quote the words of Micah (Micah 3:12). Like the elders, we too should not reject a faithful preacher of the Word, but receive him, even if his message does not immediately please us.

The elders point to Hezekiah’s response to Micah’s preaching. They do so in the form of a few questions to which only one answer is possible. Doing it this way forces the hearers to give that answer themselves. Hezekiah and all Judah did not put Micah to death, because he feared the LORD (Jeremiah 26:19). Hezekiah also took the message to heart, for he sought the LORD’s favor to avert evil.

The last words of the elders are a warning. They acknowledge that they are in the process of doing themselves a great harm by their rejection of Jeremiah. The question is whether there is also a real work in the conscience. Quoting God’s Word is good. It keeps from committing a crime. But is this done so as not to get into trouble themselves or is it done out of a convinced conscience before God? They are indeed doing a great evil to themselves. But where is the awareness that they are in the process of doing great dishonor to God by not listening to Him?

Lamentations 3:33

Release of Jeremiah

The officials and all the people are convinced of Jeremiah’s innocence (Jeremiah 26:16). Here again the people agree with the officials. The popular masses change their minds so easily (cf. Jeremiah 26:9). We also see this in their assessment of the Lord Jesus, but in reverse. First they shout: “Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD” (John 12:13), and five days later they cry out: “Away with [Him], away with [Him], crucify Him!” (John 19:15).

The officials turn to the accusers, the priests and the prophets. They acquit Jeremiah before them of the charges and affirm the truth of what he said. They acknowledge him as a man who spoke to them in the Name of the LORD. This is different from how it went with the Lord Jesus. Although Pilate says several times of Him that He has done nothing that deserves death, the people, led by the priests, demand that He will be put to death. Pilate grants that demand.

The officials are joined in their assessment of Jeremiah by men from among the elders of the land (Jeremiah 26:17). These point to a similar case from the history of God’s people in which also was preached against the temple. We would say: they know their Bible and know how to quote from it the right thing at the right time. They recall the prophet Micah from Moresheth (Micah 1:1), who prophesied in the days of Hezekiah with words similar to what Jeremiah said (Jeremiah 26:18) and they quote the words of Micah (Micah 3:12). Like the elders, we too should not reject a faithful preacher of the Word, but receive him, even if his message does not immediately please us.

The elders point to Hezekiah’s response to Micah’s preaching. They do so in the form of a few questions to which only one answer is possible. Doing it this way forces the hearers to give that answer themselves. Hezekiah and all Judah did not put Micah to death, because he feared the LORD (Jeremiah 26:19). Hezekiah also took the message to heart, for he sought the LORD’s favor to avert evil.

The last words of the elders are a warning. They acknowledge that they are in the process of doing themselves a great harm by their rejection of Jeremiah. The question is whether there is also a real work in the conscience. Quoting God’s Word is good. It keeps from committing a crime. But is this done so as not to get into trouble themselves or is it done out of a convinced conscience before God? They are indeed doing a great evil to themselves. But where is the awareness that they are in the process of doing great dishonor to God by not listening to Him?

Lamentations 3:34

Release of Jeremiah

The officials and all the people are convinced of Jeremiah’s innocence (Jeremiah 26:16). Here again the people agree with the officials. The popular masses change their minds so easily (cf. Jeremiah 26:9). We also see this in their assessment of the Lord Jesus, but in reverse. First they shout: “Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD” (John 12:13), and five days later they cry out: “Away with [Him], away with [Him], crucify Him!” (John 19:15).

The officials turn to the accusers, the priests and the prophets. They acquit Jeremiah before them of the charges and affirm the truth of what he said. They acknowledge him as a man who spoke to them in the Name of the LORD. This is different from how it went with the Lord Jesus. Although Pilate says several times of Him that He has done nothing that deserves death, the people, led by the priests, demand that He will be put to death. Pilate grants that demand.

The officials are joined in their assessment of Jeremiah by men from among the elders of the land (Jeremiah 26:17). These point to a similar case from the history of God’s people in which also was preached against the temple. We would say: they know their Bible and know how to quote from it the right thing at the right time. They recall the prophet Micah from Moresheth (Micah 1:1), who prophesied in the days of Hezekiah with words similar to what Jeremiah said (Jeremiah 26:18) and they quote the words of Micah (Micah 3:12). Like the elders, we too should not reject a faithful preacher of the Word, but receive him, even if his message does not immediately please us.

The elders point to Hezekiah’s response to Micah’s preaching. They do so in the form of a few questions to which only one answer is possible. Doing it this way forces the hearers to give that answer themselves. Hezekiah and all Judah did not put Micah to death, because he feared the LORD (Jeremiah 26:19). Hezekiah also took the message to heart, for he sought the LORD’s favor to avert evil.

The last words of the elders are a warning. They acknowledge that they are in the process of doing themselves a great harm by their rejection of Jeremiah. The question is whether there is also a real work in the conscience. Quoting God’s Word is good. It keeps from committing a crime. But is this done so as not to get into trouble themselves or is it done out of a convinced conscience before God? They are indeed doing a great evil to themselves. But where is the awareness that they are in the process of doing great dishonor to God by not listening to Him?

Lamentations 3:35

The Murder of Uriah

Another prophet is pointed out and that is Uriah (Jeremiah 26:20). Like Micah from the previous section, he too preached a message similar to that of Jeremiah. Like Jeremiah, Uriah did not endear himself to the people. When Jehoiakim hears Uriah’s words, he wants to kill him (Jeremiah 26:21). This makes clear the contrast with Hezekiah, who bowed to the words Micah spoke. Micah did not have to flee. His words receive a positive response. Uriah is forced to flee because his words meet with great resistance. Sometimes servants have to flee.

Uriah flees to Egypt. There he is not safe, however, because Jehoiakim is so angry with him that he sends a group of men led by Elnathan after him (Jeremiah 26:22). They bring Uriah to Jehoiakim who kills him with the sword and treats his dead body with contempt (Jeremiah 26:23). He throws his dead body in the cemetery for the common people. He is not buried in his family tomb.

Jeremiah, however, is spared (Jeremiah 26:24). To rescue him from the hand of his accusers the LORD uses Ahikam, the son of Shaphan [see about Shaphan and his sons and grandsons at the end of the chapter]. Ahikam still served under Josiah (2 Kings 22:12). He is the father of Gedaliah, who is appointed governor over Judah by Nebuchadnezzar (Jeremiah 39:14; Jeremiah 40:13-16; Jeremiah 41:1-3; 2 Kings 25:22). Ahikam puts himself on Jeremiah’s side and thus prevents him from being given into the hand of the people to kill him.

We cannot ascertain why Uriah is killed and Jeremiah is spared. It is with it as with James who is killed by Herod with the sword, while the Lord frees Peter from prison and thus prevents Herod from killing him too with the sword (Acts 12:1-10).

Shaphan and his sons and grandsons

Shaphan and (some of) his sons and grandsons play an important role in the final years of Judah. Shaphan is the scribe of King Josiah, who reports to Josiah the finding of the book of the law (2 Kings 22:3-13). Of four sons we are informed in Scripture: 1. Ahikam. This son is sent by Josiah to the prophetess Huldah to inquire about the meaning of the found book of the law (2 Kings 22:12-20). He prevents Jeremiah from being killed. 2.

Gemariah. This son urges Jehoiakim not to destroy Jeremiah’s scroll (Jeremiah 36:12; 25). 3. Elasah. This son takes Jeremiah’s letter to the exiles (Jeremiah 29:1-3). 4. Jaazaniah. This son takes part in the idolatry in the temple (Ezekiel 8:11-12).

We are also told of two grandsons of Shaphan: 1. Gedaliah, the son of Ahikam. This grandson is appointed governor of Judah by Nebuchadnezzar (Jeremiah 39:14; Jeremiah 40:5). 2. Micah, the son of Gemariah. This grandson informs the princes that the scroll of Jeremiah will be read by Baruch (Jeremiah 36:11-25).

Lamentations 3:36

The Murder of Uriah

Another prophet is pointed out and that is Uriah (Jeremiah 26:20). Like Micah from the previous section, he too preached a message similar to that of Jeremiah. Like Jeremiah, Uriah did not endear himself to the people. When Jehoiakim hears Uriah’s words, he wants to kill him (Jeremiah 26:21). This makes clear the contrast with Hezekiah, who bowed to the words Micah spoke. Micah did not have to flee. His words receive a positive response. Uriah is forced to flee because his words meet with great resistance. Sometimes servants have to flee.

Uriah flees to Egypt. There he is not safe, however, because Jehoiakim is so angry with him that he sends a group of men led by Elnathan after him (Jeremiah 26:22). They bring Uriah to Jehoiakim who kills him with the sword and treats his dead body with contempt (Jeremiah 26:23). He throws his dead body in the cemetery for the common people. He is not buried in his family tomb.

Jeremiah, however, is spared (Jeremiah 26:24). To rescue him from the hand of his accusers the LORD uses Ahikam, the son of Shaphan [see about Shaphan and his sons and grandsons at the end of the chapter]. Ahikam still served under Josiah (2 Kings 22:12). He is the father of Gedaliah, who is appointed governor over Judah by Nebuchadnezzar (Jeremiah 39:14; Jeremiah 40:13-16; Jeremiah 41:1-3; 2 Kings 25:22). Ahikam puts himself on Jeremiah’s side and thus prevents him from being given into the hand of the people to kill him.

We cannot ascertain why Uriah is killed and Jeremiah is spared. It is with it as with James who is killed by Herod with the sword, while the Lord frees Peter from prison and thus prevents Herod from killing him too with the sword (Acts 12:1-10).

Shaphan and his sons and grandsons

Shaphan and (some of) his sons and grandsons play an important role in the final years of Judah. Shaphan is the scribe of King Josiah, who reports to Josiah the finding of the book of the law (2 Kings 22:3-13). Of four sons we are informed in Scripture: 1. Ahikam. This son is sent by Josiah to the prophetess Huldah to inquire about the meaning of the found book of the law (2 Kings 22:12-20). He prevents Jeremiah from being killed. 2.

Gemariah. This son urges Jehoiakim not to destroy Jeremiah’s scroll (Jeremiah 36:12; 25). 3. Elasah. This son takes Jeremiah’s letter to the exiles (Jeremiah 29:1-3). 4. Jaazaniah. This son takes part in the idolatry in the temple (Ezekiel 8:11-12).

We are also told of two grandsons of Shaphan: 1. Gedaliah, the son of Ahikam. This grandson is appointed governor of Judah by Nebuchadnezzar (Jeremiah 39:14; Jeremiah 40:5). 2. Micah, the son of Gemariah. This grandson informs the princes that the scroll of Jeremiah will be read by Baruch (Jeremiah 36:11-25).

Lamentations 3:37

The Murder of Uriah

Another prophet is pointed out and that is Uriah (Jeremiah 26:20). Like Micah from the previous section, he too preached a message similar to that of Jeremiah. Like Jeremiah, Uriah did not endear himself to the people. When Jehoiakim hears Uriah’s words, he wants to kill him (Jeremiah 26:21). This makes clear the contrast with Hezekiah, who bowed to the words Micah spoke. Micah did not have to flee. His words receive a positive response. Uriah is forced to flee because his words meet with great resistance. Sometimes servants have to flee.

Uriah flees to Egypt. There he is not safe, however, because Jehoiakim is so angry with him that he sends a group of men led by Elnathan after him (Jeremiah 26:22). They bring Uriah to Jehoiakim who kills him with the sword and treats his dead body with contempt (Jeremiah 26:23). He throws his dead body in the cemetery for the common people. He is not buried in his family tomb.

Jeremiah, however, is spared (Jeremiah 26:24). To rescue him from the hand of his accusers the LORD uses Ahikam, the son of Shaphan [see about Shaphan and his sons and grandsons at the end of the chapter]. Ahikam still served under Josiah (2 Kings 22:12). He is the father of Gedaliah, who is appointed governor over Judah by Nebuchadnezzar (Jeremiah 39:14; Jeremiah 40:13-16; Jeremiah 41:1-3; 2 Kings 25:22). Ahikam puts himself on Jeremiah’s side and thus prevents him from being given into the hand of the people to kill him.

We cannot ascertain why Uriah is killed and Jeremiah is spared. It is with it as with James who is killed by Herod with the sword, while the Lord frees Peter from prison and thus prevents Herod from killing him too with the sword (Acts 12:1-10).

Shaphan and his sons and grandsons

Shaphan and (some of) his sons and grandsons play an important role in the final years of Judah. Shaphan is the scribe of King Josiah, who reports to Josiah the finding of the book of the law (2 Kings 22:3-13). Of four sons we are informed in Scripture: 1. Ahikam. This son is sent by Josiah to the prophetess Huldah to inquire about the meaning of the found book of the law (2 Kings 22:12-20). He prevents Jeremiah from being killed. 2.

Gemariah. This son urges Jehoiakim not to destroy Jeremiah’s scroll (Jeremiah 36:12; 25). 3. Elasah. This son takes Jeremiah’s letter to the exiles (Jeremiah 29:1-3). 4. Jaazaniah. This son takes part in the idolatry in the temple (Ezekiel 8:11-12).

We are also told of two grandsons of Shaphan: 1. Gedaliah, the son of Ahikam. This grandson is appointed governor of Judah by Nebuchadnezzar (Jeremiah 39:14; Jeremiah 40:5). 2. Micah, the son of Gemariah. This grandson informs the princes that the scroll of Jeremiah will be read by Baruch (Jeremiah 36:11-25).

Lamentations 3:38

The Murder of Uriah

Another prophet is pointed out and that is Uriah (Jeremiah 26:20). Like Micah from the previous section, he too preached a message similar to that of Jeremiah. Like Jeremiah, Uriah did not endear himself to the people. When Jehoiakim hears Uriah’s words, he wants to kill him (Jeremiah 26:21). This makes clear the contrast with Hezekiah, who bowed to the words Micah spoke. Micah did not have to flee. His words receive a positive response. Uriah is forced to flee because his words meet with great resistance. Sometimes servants have to flee.

Uriah flees to Egypt. There he is not safe, however, because Jehoiakim is so angry with him that he sends a group of men led by Elnathan after him (Jeremiah 26:22). They bring Uriah to Jehoiakim who kills him with the sword and treats his dead body with contempt (Jeremiah 26:23). He throws his dead body in the cemetery for the common people. He is not buried in his family tomb.

Jeremiah, however, is spared (Jeremiah 26:24). To rescue him from the hand of his accusers the LORD uses Ahikam, the son of Shaphan [see about Shaphan and his sons and grandsons at the end of the chapter]. Ahikam still served under Josiah (2 Kings 22:12). He is the father of Gedaliah, who is appointed governor over Judah by Nebuchadnezzar (Jeremiah 39:14; Jeremiah 40:13-16; Jeremiah 41:1-3; 2 Kings 25:22). Ahikam puts himself on Jeremiah’s side and thus prevents him from being given into the hand of the people to kill him.

We cannot ascertain why Uriah is killed and Jeremiah is spared. It is with it as with James who is killed by Herod with the sword, while the Lord frees Peter from prison and thus prevents Herod from killing him too with the sword (Acts 12:1-10).

Shaphan and his sons and grandsons

Shaphan and (some of) his sons and grandsons play an important role in the final years of Judah. Shaphan is the scribe of King Josiah, who reports to Josiah the finding of the book of the law (2 Kings 22:3-13). Of four sons we are informed in Scripture: 1. Ahikam. This son is sent by Josiah to the prophetess Huldah to inquire about the meaning of the found book of the law (2 Kings 22:12-20). He prevents Jeremiah from being killed. 2.

Gemariah. This son urges Jehoiakim not to destroy Jeremiah’s scroll (Jeremiah 36:12; 25). 3. Elasah. This son takes Jeremiah’s letter to the exiles (Jeremiah 29:1-3). 4. Jaazaniah. This son takes part in the idolatry in the temple (Ezekiel 8:11-12).

We are also told of two grandsons of Shaphan: 1. Gedaliah, the son of Ahikam. This grandson is appointed governor of Judah by Nebuchadnezzar (Jeremiah 39:14; Jeremiah 40:5). 2. Micah, the son of Gemariah. This grandson informs the princes that the scroll of Jeremiah will be read by Baruch (Jeremiah 36:11-25).

Lamentations 3:39

The Murder of Uriah

Another prophet is pointed out and that is Uriah (Jeremiah 26:20). Like Micah from the previous section, he too preached a message similar to that of Jeremiah. Like Jeremiah, Uriah did not endear himself to the people. When Jehoiakim hears Uriah’s words, he wants to kill him (Jeremiah 26:21). This makes clear the contrast with Hezekiah, who bowed to the words Micah spoke. Micah did not have to flee. His words receive a positive response. Uriah is forced to flee because his words meet with great resistance. Sometimes servants have to flee.

Uriah flees to Egypt. There he is not safe, however, because Jehoiakim is so angry with him that he sends a group of men led by Elnathan after him (Jeremiah 26:22). They bring Uriah to Jehoiakim who kills him with the sword and treats his dead body with contempt (Jeremiah 26:23). He throws his dead body in the cemetery for the common people. He is not buried in his family tomb.

Jeremiah, however, is spared (Jeremiah 26:24). To rescue him from the hand of his accusers the LORD uses Ahikam, the son of Shaphan [see about Shaphan and his sons and grandsons at the end of the chapter]. Ahikam still served under Josiah (2 Kings 22:12). He is the father of Gedaliah, who is appointed governor over Judah by Nebuchadnezzar (Jeremiah 39:14; Jeremiah 40:13-16; Jeremiah 41:1-3; 2 Kings 25:22). Ahikam puts himself on Jeremiah’s side and thus prevents him from being given into the hand of the people to kill him.

We cannot ascertain why Uriah is killed and Jeremiah is spared. It is with it as with James who is killed by Herod with the sword, while the Lord frees Peter from prison and thus prevents Herod from killing him too with the sword (Acts 12:1-10).

Shaphan and his sons and grandsons

Shaphan and (some of) his sons and grandsons play an important role in the final years of Judah. Shaphan is the scribe of King Josiah, who reports to Josiah the finding of the book of the law (2 Kings 22:3-13). Of four sons we are informed in Scripture: 1. Ahikam. This son is sent by Josiah to the prophetess Huldah to inquire about the meaning of the found book of the law (2 Kings 22:12-20). He prevents Jeremiah from being killed. 2.

Gemariah. This son urges Jehoiakim not to destroy Jeremiah’s scroll (Jeremiah 36:12; 25). 3. Elasah. This son takes Jeremiah’s letter to the exiles (Jeremiah 29:1-3). 4. Jaazaniah. This son takes part in the idolatry in the temple (Ezekiel 8:11-12).

We are also told of two grandsons of Shaphan: 1. Gedaliah, the son of Ahikam. This grandson is appointed governor of Judah by Nebuchadnezzar (Jeremiah 39:14; Jeremiah 40:5). 2. Micah, the son of Gemariah. This grandson informs the princes that the scroll of Jeremiah will be read by Baruch (Jeremiah 36:11-25).

Lamentations 3:41

The Message for the Envoys

The word of the LORD comes to Jeremiah in the beginning of the reign of Zedekiah (Jeremiah 27:1). Jeremiah tells what the LORD has instructed him to do (Jeremiah 27:2). He is to portray something, making the message all the more clear. What is portrayed enlivens the message. Jeremiah is to walk around with bonds and yokes on his neck. The yokes and bonds are symbols of subjection, slavery and exile.

Thereby he shows the state of miserable bondage that will surely come if his message is rejected. He is to take his message not only to God’s people, but also to five other nations (Jeremiah 27:3). He is also the prophet of the nations (Jeremiah 1:10). That this message also goes to the nations is a testimony to God’s grace.

It seems that these nations want to make a covenant with Judah. The fact that these nations were hostile to Israel until recently seems to have been forgotten because they now have the same enemy as Israel. They seek the support of Israel to stand together against the king of Babylon and thus escape God’s discipline. For this purpose they have sent envoys to Zedekiah. But this, probably secret, consultation is not hidden from the LORD. He has a word for all these envoys that He has His servant proclaim openly.

Jeremiah is to speak to those envoys the words of the LORD of hosts, the God of Israel (Jeremiah 27:4). God is the almighty God and specifically the God of Israel, but He is also the God of the nations (Romans 3:29). He introduces Himself to the nations as the Creator of the earth, men and beasts (Jeremiah 27:5). He also points to His great power by which He gives every nation and person on earth a place as it is right in His sight.

He, Who is great in power, has given dominion over the earth, man and beast, into the hand of Nebuchadnezzar, whom He calls “My servant” (Jeremiah 27:6). The wild animals are mentioned to indicate how far-reaching Nebuchadnezzar’s authority is (Jeremiah 28:14; Daniel 2:38). The LORD has also determined the length of time Nebuchadnezzar will reign (Jeremiah 27:7). He will yet be succeeded by his son Evil Medorach (Jeremiah 52:31) and his grandson Belshazzar (Daniel 5:2).

Although his reign will not be short-lived, the time will also come for him when his reign will be taken away from him (Daniel 5:30) and he himself will serve other nations. It proves that God has all nations in His hand. He gives them into Nebuchadnezzar’s hand, but He also puts an end to Nebuchadnezzar’s empire.

When we look at the history of the nations, it seems that God does not interfere with them. Here we see that the nations are just as much under His rule as His own people. It is not the rulers of the world who rule, but God Who rules. We have to be in God’s sanctuary, the sanctuary of His Word, to see that.

God does not let disobedience to His command go unpunished (Jeremiah 27:8). Anyone who does not submit to Nebuchadnezzar is resisting His will. The punishment for this is that He will give that people or kingdom over to sword, famine and pestilence. As a result, He will break its power and He will bring it down by His hand. Whoever throws off the yoke of Babylon from his neck will bring even greater misery upon himself.

Jeremiah warns the envoys not to listen to all those people who tell them not to serve the king of Babylon (Jeremiah 27:9). They are not servants of God, but “your prophets, your diviners” and so on, all people from these five kingdoms who are under demonic influence. That makes all the difference. The false prophets are an international evil. In times of crisis, all kinds of fortune tellers come forward and say how things will go. They find a good outlet for their message, because people do want to be informed about the future, as long as it is not by the truth.

These people all speak lies by which they will be taken far from their land, from which the LORD will drive them out and they will perish (Jeremiah 27:10). However, whoever listens to the LORD and submits to the king of Babylon will be left in his land (Jeremiah 27:11). He will live in it and till it for his livelihood, so that he will dwell there.

Lamentations 3:42

The Message for the Envoys

The word of the LORD comes to Jeremiah in the beginning of the reign of Zedekiah (Jeremiah 27:1). Jeremiah tells what the LORD has instructed him to do (Jeremiah 27:2). He is to portray something, making the message all the more clear. What is portrayed enlivens the message. Jeremiah is to walk around with bonds and yokes on his neck. The yokes and bonds are symbols of subjection, slavery and exile.

Thereby he shows the state of miserable bondage that will surely come if his message is rejected. He is to take his message not only to God’s people, but also to five other nations (Jeremiah 27:3). He is also the prophet of the nations (Jeremiah 1:10). That this message also goes to the nations is a testimony to God’s grace.

It seems that these nations want to make a covenant with Judah. The fact that these nations were hostile to Israel until recently seems to have been forgotten because they now have the same enemy as Israel. They seek the support of Israel to stand together against the king of Babylon and thus escape God’s discipline. For this purpose they have sent envoys to Zedekiah. But this, probably secret, consultation is not hidden from the LORD. He has a word for all these envoys that He has His servant proclaim openly.

Jeremiah is to speak to those envoys the words of the LORD of hosts, the God of Israel (Jeremiah 27:4). God is the almighty God and specifically the God of Israel, but He is also the God of the nations (Romans 3:29). He introduces Himself to the nations as the Creator of the earth, men and beasts (Jeremiah 27:5). He also points to His great power by which He gives every nation and person on earth a place as it is right in His sight.

He, Who is great in power, has given dominion over the earth, man and beast, into the hand of Nebuchadnezzar, whom He calls “My servant” (Jeremiah 27:6). The wild animals are mentioned to indicate how far-reaching Nebuchadnezzar’s authority is (Jeremiah 28:14; Daniel 2:38). The LORD has also determined the length of time Nebuchadnezzar will reign (Jeremiah 27:7). He will yet be succeeded by his son Evil Medorach (Jeremiah 52:31) and his grandson Belshazzar (Daniel 5:2).

Although his reign will not be short-lived, the time will also come for him when his reign will be taken away from him (Daniel 5:30) and he himself will serve other nations. It proves that God has all nations in His hand. He gives them into Nebuchadnezzar’s hand, but He also puts an end to Nebuchadnezzar’s empire.

When we look at the history of the nations, it seems that God does not interfere with them. Here we see that the nations are just as much under His rule as His own people. It is not the rulers of the world who rule, but God Who rules. We have to be in God’s sanctuary, the sanctuary of His Word, to see that.

God does not let disobedience to His command go unpunished (Jeremiah 27:8). Anyone who does not submit to Nebuchadnezzar is resisting His will. The punishment for this is that He will give that people or kingdom over to sword, famine and pestilence. As a result, He will break its power and He will bring it down by His hand. Whoever throws off the yoke of Babylon from his neck will bring even greater misery upon himself.

Jeremiah warns the envoys not to listen to all those people who tell them not to serve the king of Babylon (Jeremiah 27:9). They are not servants of God, but “your prophets, your diviners” and so on, all people from these five kingdoms who are under demonic influence. That makes all the difference. The false prophets are an international evil. In times of crisis, all kinds of fortune tellers come forward and say how things will go. They find a good outlet for their message, because people do want to be informed about the future, as long as it is not by the truth.

These people all speak lies by which they will be taken far from their land, from which the LORD will drive them out and they will perish (Jeremiah 27:10). However, whoever listens to the LORD and submits to the king of Babylon will be left in his land (Jeremiah 27:11). He will live in it and till it for his livelihood, so that he will dwell there.

Lamentations 3:43

The Message for the Envoys

The word of the LORD comes to Jeremiah in the beginning of the reign of Zedekiah (Jeremiah 27:1). Jeremiah tells what the LORD has instructed him to do (Jeremiah 27:2). He is to portray something, making the message all the more clear. What is portrayed enlivens the message. Jeremiah is to walk around with bonds and yokes on his neck. The yokes and bonds are symbols of subjection, slavery and exile.

Thereby he shows the state of miserable bondage that will surely come if his message is rejected. He is to take his message not only to God’s people, but also to five other nations (Jeremiah 27:3). He is also the prophet of the nations (Jeremiah 1:10). That this message also goes to the nations is a testimony to God’s grace.

It seems that these nations want to make a covenant with Judah. The fact that these nations were hostile to Israel until recently seems to have been forgotten because they now have the same enemy as Israel. They seek the support of Israel to stand together against the king of Babylon and thus escape God’s discipline. For this purpose they have sent envoys to Zedekiah. But this, probably secret, consultation is not hidden from the LORD. He has a word for all these envoys that He has His servant proclaim openly.

Jeremiah is to speak to those envoys the words of the LORD of hosts, the God of Israel (Jeremiah 27:4). God is the almighty God and specifically the God of Israel, but He is also the God of the nations (Romans 3:29). He introduces Himself to the nations as the Creator of the earth, men and beasts (Jeremiah 27:5). He also points to His great power by which He gives every nation and person on earth a place as it is right in His sight.

He, Who is great in power, has given dominion over the earth, man and beast, into the hand of Nebuchadnezzar, whom He calls “My servant” (Jeremiah 27:6). The wild animals are mentioned to indicate how far-reaching Nebuchadnezzar’s authority is (Jeremiah 28:14; Daniel 2:38). The LORD has also determined the length of time Nebuchadnezzar will reign (Jeremiah 27:7). He will yet be succeeded by his son Evil Medorach (Jeremiah 52:31) and his grandson Belshazzar (Daniel 5:2).

Although his reign will not be short-lived, the time will also come for him when his reign will be taken away from him (Daniel 5:30) and he himself will serve other nations. It proves that God has all nations in His hand. He gives them into Nebuchadnezzar’s hand, but He also puts an end to Nebuchadnezzar’s empire.

When we look at the history of the nations, it seems that God does not interfere with them. Here we see that the nations are just as much under His rule as His own people. It is not the rulers of the world who rule, but God Who rules. We have to be in God’s sanctuary, the sanctuary of His Word, to see that.

God does not let disobedience to His command go unpunished (Jeremiah 27:8). Anyone who does not submit to Nebuchadnezzar is resisting His will. The punishment for this is that He will give that people or kingdom over to sword, famine and pestilence. As a result, He will break its power and He will bring it down by His hand. Whoever throws off the yoke of Babylon from his neck will bring even greater misery upon himself.

Jeremiah warns the envoys not to listen to all those people who tell them not to serve the king of Babylon (Jeremiah 27:9). They are not servants of God, but “your prophets, your diviners” and so on, all people from these five kingdoms who are under demonic influence. That makes all the difference. The false prophets are an international evil. In times of crisis, all kinds of fortune tellers come forward and say how things will go. They find a good outlet for their message, because people do want to be informed about the future, as long as it is not by the truth.

These people all speak lies by which they will be taken far from their land, from which the LORD will drive them out and they will perish (Jeremiah 27:10). However, whoever listens to the LORD and submits to the king of Babylon will be left in his land (Jeremiah 27:11). He will live in it and till it for his livelihood, so that he will dwell there.

Lamentations 3:44

The Message for the Envoys

The word of the LORD comes to Jeremiah in the beginning of the reign of Zedekiah (Jeremiah 27:1). Jeremiah tells what the LORD has instructed him to do (Jeremiah 27:2). He is to portray something, making the message all the more clear. What is portrayed enlivens the message. Jeremiah is to walk around with bonds and yokes on his neck. The yokes and bonds are symbols of subjection, slavery and exile.

Thereby he shows the state of miserable bondage that will surely come if his message is rejected. He is to take his message not only to God’s people, but also to five other nations (Jeremiah 27:3). He is also the prophet of the nations (Jeremiah 1:10). That this message also goes to the nations is a testimony to God’s grace.

It seems that these nations want to make a covenant with Judah. The fact that these nations were hostile to Israel until recently seems to have been forgotten because they now have the same enemy as Israel. They seek the support of Israel to stand together against the king of Babylon and thus escape God’s discipline. For this purpose they have sent envoys to Zedekiah. But this, probably secret, consultation is not hidden from the LORD. He has a word for all these envoys that He has His servant proclaim openly.

Jeremiah is to speak to those envoys the words of the LORD of hosts, the God of Israel (Jeremiah 27:4). God is the almighty God and specifically the God of Israel, but He is also the God of the nations (Romans 3:29). He introduces Himself to the nations as the Creator of the earth, men and beasts (Jeremiah 27:5). He also points to His great power by which He gives every nation and person on earth a place as it is right in His sight.

He, Who is great in power, has given dominion over the earth, man and beast, into the hand of Nebuchadnezzar, whom He calls “My servant” (Jeremiah 27:6). The wild animals are mentioned to indicate how far-reaching Nebuchadnezzar’s authority is (Jeremiah 28:14; Daniel 2:38). The LORD has also determined the length of time Nebuchadnezzar will reign (Jeremiah 27:7). He will yet be succeeded by his son Evil Medorach (Jeremiah 52:31) and his grandson Belshazzar (Daniel 5:2).

Although his reign will not be short-lived, the time will also come for him when his reign will be taken away from him (Daniel 5:30) and he himself will serve other nations. It proves that God has all nations in His hand. He gives them into Nebuchadnezzar’s hand, but He also puts an end to Nebuchadnezzar’s empire.

When we look at the history of the nations, it seems that God does not interfere with them. Here we see that the nations are just as much under His rule as His own people. It is not the rulers of the world who rule, but God Who rules. We have to be in God’s sanctuary, the sanctuary of His Word, to see that.

God does not let disobedience to His command go unpunished (Jeremiah 27:8). Anyone who does not submit to Nebuchadnezzar is resisting His will. The punishment for this is that He will give that people or kingdom over to sword, famine and pestilence. As a result, He will break its power and He will bring it down by His hand. Whoever throws off the yoke of Babylon from his neck will bring even greater misery upon himself.

Jeremiah warns the envoys not to listen to all those people who tell them not to serve the king of Babylon (Jeremiah 27:9). They are not servants of God, but “your prophets, your diviners” and so on, all people from these five kingdoms who are under demonic influence. That makes all the difference. The false prophets are an international evil. In times of crisis, all kinds of fortune tellers come forward and say how things will go. They find a good outlet for their message, because people do want to be informed about the future, as long as it is not by the truth.

These people all speak lies by which they will be taken far from their land, from which the LORD will drive them out and they will perish (Jeremiah 27:10). However, whoever listens to the LORD and submits to the king of Babylon will be left in his land (Jeremiah 27:11). He will live in it and till it for his livelihood, so that he will dwell there.

Lamentations 3:45

The Message for the Envoys

The word of the LORD comes to Jeremiah in the beginning of the reign of Zedekiah (Jeremiah 27:1). Jeremiah tells what the LORD has instructed him to do (Jeremiah 27:2). He is to portray something, making the message all the more clear. What is portrayed enlivens the message. Jeremiah is to walk around with bonds and yokes on his neck. The yokes and bonds are symbols of subjection, slavery and exile.

Thereby he shows the state of miserable bondage that will surely come if his message is rejected. He is to take his message not only to God’s people, but also to five other nations (Jeremiah 27:3). He is also the prophet of the nations (Jeremiah 1:10). That this message also goes to the nations is a testimony to God’s grace.

It seems that these nations want to make a covenant with Judah. The fact that these nations were hostile to Israel until recently seems to have been forgotten because they now have the same enemy as Israel. They seek the support of Israel to stand together against the king of Babylon and thus escape God’s discipline. For this purpose they have sent envoys to Zedekiah. But this, probably secret, consultation is not hidden from the LORD. He has a word for all these envoys that He has His servant proclaim openly.

Jeremiah is to speak to those envoys the words of the LORD of hosts, the God of Israel (Jeremiah 27:4). God is the almighty God and specifically the God of Israel, but He is also the God of the nations (Romans 3:29). He introduces Himself to the nations as the Creator of the earth, men and beasts (Jeremiah 27:5). He also points to His great power by which He gives every nation and person on earth a place as it is right in His sight.

He, Who is great in power, has given dominion over the earth, man and beast, into the hand of Nebuchadnezzar, whom He calls “My servant” (Jeremiah 27:6). The wild animals are mentioned to indicate how far-reaching Nebuchadnezzar’s authority is (Jeremiah 28:14; Daniel 2:38). The LORD has also determined the length of time Nebuchadnezzar will reign (Jeremiah 27:7). He will yet be succeeded by his son Evil Medorach (Jeremiah 52:31) and his grandson Belshazzar (Daniel 5:2).

Although his reign will not be short-lived, the time will also come for him when his reign will be taken away from him (Daniel 5:30) and he himself will serve other nations. It proves that God has all nations in His hand. He gives them into Nebuchadnezzar’s hand, but He also puts an end to Nebuchadnezzar’s empire.

When we look at the history of the nations, it seems that God does not interfere with them. Here we see that the nations are just as much under His rule as His own people. It is not the rulers of the world who rule, but God Who rules. We have to be in God’s sanctuary, the sanctuary of His Word, to see that.

God does not let disobedience to His command go unpunished (Jeremiah 27:8). Anyone who does not submit to Nebuchadnezzar is resisting His will. The punishment for this is that He will give that people or kingdom over to sword, famine and pestilence. As a result, He will break its power and He will bring it down by His hand. Whoever throws off the yoke of Babylon from his neck will bring even greater misery upon himself.

Jeremiah warns the envoys not to listen to all those people who tell them not to serve the king of Babylon (Jeremiah 27:9). They are not servants of God, but “your prophets, your diviners” and so on, all people from these five kingdoms who are under demonic influence. That makes all the difference. The false prophets are an international evil. In times of crisis, all kinds of fortune tellers come forward and say how things will go. They find a good outlet for their message, because people do want to be informed about the future, as long as it is not by the truth.

These people all speak lies by which they will be taken far from their land, from which the LORD will drive them out and they will perish (Jeremiah 27:10). However, whoever listens to the LORD and submits to the king of Babylon will be left in his land (Jeremiah 27:11). He will live in it and till it for his livelihood, so that he will dwell there.

Lamentations 3:46

The Message for the Envoys

The word of the LORD comes to Jeremiah in the beginning of the reign of Zedekiah (Jeremiah 27:1). Jeremiah tells what the LORD has instructed him to do (Jeremiah 27:2). He is to portray something, making the message all the more clear. What is portrayed enlivens the message. Jeremiah is to walk around with bonds and yokes on his neck. The yokes and bonds are symbols of subjection, slavery and exile.

Thereby he shows the state of miserable bondage that will surely come if his message is rejected. He is to take his message not only to God’s people, but also to five other nations (Jeremiah 27:3). He is also the prophet of the nations (Jeremiah 1:10). That this message also goes to the nations is a testimony to God’s grace.

It seems that these nations want to make a covenant with Judah. The fact that these nations were hostile to Israel until recently seems to have been forgotten because they now have the same enemy as Israel. They seek the support of Israel to stand together against the king of Babylon and thus escape God’s discipline. For this purpose they have sent envoys to Zedekiah. But this, probably secret, consultation is not hidden from the LORD. He has a word for all these envoys that He has His servant proclaim openly.

Jeremiah is to speak to those envoys the words of the LORD of hosts, the God of Israel (Jeremiah 27:4). God is the almighty God and specifically the God of Israel, but He is also the God of the nations (Romans 3:29). He introduces Himself to the nations as the Creator of the earth, men and beasts (Jeremiah 27:5). He also points to His great power by which He gives every nation and person on earth a place as it is right in His sight.

He, Who is great in power, has given dominion over the earth, man and beast, into the hand of Nebuchadnezzar, whom He calls “My servant” (Jeremiah 27:6). The wild animals are mentioned to indicate how far-reaching Nebuchadnezzar’s authority is (Jeremiah 28:14; Daniel 2:38). The LORD has also determined the length of time Nebuchadnezzar will reign (Jeremiah 27:7). He will yet be succeeded by his son Evil Medorach (Jeremiah 52:31) and his grandson Belshazzar (Daniel 5:2).

Although his reign will not be short-lived, the time will also come for him when his reign will be taken away from him (Daniel 5:30) and he himself will serve other nations. It proves that God has all nations in His hand. He gives them into Nebuchadnezzar’s hand, but He also puts an end to Nebuchadnezzar’s empire.

When we look at the history of the nations, it seems that God does not interfere with them. Here we see that the nations are just as much under His rule as His own people. It is not the rulers of the world who rule, but God Who rules. We have to be in God’s sanctuary, the sanctuary of His Word, to see that.

God does not let disobedience to His command go unpunished (Jeremiah 27:8). Anyone who does not submit to Nebuchadnezzar is resisting His will. The punishment for this is that He will give that people or kingdom over to sword, famine and pestilence. As a result, He will break its power and He will bring it down by His hand. Whoever throws off the yoke of Babylon from his neck will bring even greater misery upon himself.

Jeremiah warns the envoys not to listen to all those people who tell them not to serve the king of Babylon (Jeremiah 27:9). They are not servants of God, but “your prophets, your diviners” and so on, all people from these five kingdoms who are under demonic influence. That makes all the difference. The false prophets are an international evil. In times of crisis, all kinds of fortune tellers come forward and say how things will go. They find a good outlet for their message, because people do want to be informed about the future, as long as it is not by the truth.

These people all speak lies by which they will be taken far from their land, from which the LORD will drive them out and they will perish (Jeremiah 27:10). However, whoever listens to the LORD and submits to the king of Babylon will be left in his land (Jeremiah 27:11). He will live in it and till it for his livelihood, so that he will dwell there.

Lamentations 3:47

The Message for the Envoys

The word of the LORD comes to Jeremiah in the beginning of the reign of Zedekiah (Jeremiah 27:1). Jeremiah tells what the LORD has instructed him to do (Jeremiah 27:2). He is to portray something, making the message all the more clear. What is portrayed enlivens the message. Jeremiah is to walk around with bonds and yokes on his neck. The yokes and bonds are symbols of subjection, slavery and exile.

Thereby he shows the state of miserable bondage that will surely come if his message is rejected. He is to take his message not only to God’s people, but also to five other nations (Jeremiah 27:3). He is also the prophet of the nations (Jeremiah 1:10). That this message also goes to the nations is a testimony to God’s grace.

It seems that these nations want to make a covenant with Judah. The fact that these nations were hostile to Israel until recently seems to have been forgotten because they now have the same enemy as Israel. They seek the support of Israel to stand together against the king of Babylon and thus escape God’s discipline. For this purpose they have sent envoys to Zedekiah. But this, probably secret, consultation is not hidden from the LORD. He has a word for all these envoys that He has His servant proclaim openly.

Jeremiah is to speak to those envoys the words of the LORD of hosts, the God of Israel (Jeremiah 27:4). God is the almighty God and specifically the God of Israel, but He is also the God of the nations (Romans 3:29). He introduces Himself to the nations as the Creator of the earth, men and beasts (Jeremiah 27:5). He also points to His great power by which He gives every nation and person on earth a place as it is right in His sight.

He, Who is great in power, has given dominion over the earth, man and beast, into the hand of Nebuchadnezzar, whom He calls “My servant” (Jeremiah 27:6). The wild animals are mentioned to indicate how far-reaching Nebuchadnezzar’s authority is (Jeremiah 28:14; Daniel 2:38). The LORD has also determined the length of time Nebuchadnezzar will reign (Jeremiah 27:7). He will yet be succeeded by his son Evil Medorach (Jeremiah 52:31) and his grandson Belshazzar (Daniel 5:2).

Although his reign will not be short-lived, the time will also come for him when his reign will be taken away from him (Daniel 5:30) and he himself will serve other nations. It proves that God has all nations in His hand. He gives them into Nebuchadnezzar’s hand, but He also puts an end to Nebuchadnezzar’s empire.

When we look at the history of the nations, it seems that God does not interfere with them. Here we see that the nations are just as much under His rule as His own people. It is not the rulers of the world who rule, but God Who rules. We have to be in God’s sanctuary, the sanctuary of His Word, to see that.

God does not let disobedience to His command go unpunished (Jeremiah 27:8). Anyone who does not submit to Nebuchadnezzar is resisting His will. The punishment for this is that He will give that people or kingdom over to sword, famine and pestilence. As a result, He will break its power and He will bring it down by His hand. Whoever throws off the yoke of Babylon from his neck will bring even greater misery upon himself.

Jeremiah warns the envoys not to listen to all those people who tell them not to serve the king of Babylon (Jeremiah 27:9). They are not servants of God, but “your prophets, your diviners” and so on, all people from these five kingdoms who are under demonic influence. That makes all the difference. The false prophets are an international evil. In times of crisis, all kinds of fortune tellers come forward and say how things will go. They find a good outlet for their message, because people do want to be informed about the future, as long as it is not by the truth.

These people all speak lies by which they will be taken far from their land, from which the LORD will drive them out and they will perish (Jeremiah 27:10). However, whoever listens to the LORD and submits to the king of Babylon will be left in his land (Jeremiah 27:11). He will live in it and till it for his livelihood, so that he will dwell there.

Lamentations 3:48

The Message for the Envoys

The word of the LORD comes to Jeremiah in the beginning of the reign of Zedekiah (Jeremiah 27:1). Jeremiah tells what the LORD has instructed him to do (Jeremiah 27:2). He is to portray something, making the message all the more clear. What is portrayed enlivens the message. Jeremiah is to walk around with bonds and yokes on his neck. The yokes and bonds are symbols of subjection, slavery and exile.

Thereby he shows the state of miserable bondage that will surely come if his message is rejected. He is to take his message not only to God’s people, but also to five other nations (Jeremiah 27:3). He is also the prophet of the nations (Jeremiah 1:10). That this message also goes to the nations is a testimony to God’s grace.

It seems that these nations want to make a covenant with Judah. The fact that these nations were hostile to Israel until recently seems to have been forgotten because they now have the same enemy as Israel. They seek the support of Israel to stand together against the king of Babylon and thus escape God’s discipline. For this purpose they have sent envoys to Zedekiah. But this, probably secret, consultation is not hidden from the LORD. He has a word for all these envoys that He has His servant proclaim openly.

Jeremiah is to speak to those envoys the words of the LORD of hosts, the God of Israel (Jeremiah 27:4). God is the almighty God and specifically the God of Israel, but He is also the God of the nations (Romans 3:29). He introduces Himself to the nations as the Creator of the earth, men and beasts (Jeremiah 27:5). He also points to His great power by which He gives every nation and person on earth a place as it is right in His sight.

He, Who is great in power, has given dominion over the earth, man and beast, into the hand of Nebuchadnezzar, whom He calls “My servant” (Jeremiah 27:6). The wild animals are mentioned to indicate how far-reaching Nebuchadnezzar’s authority is (Jeremiah 28:14; Daniel 2:38). The LORD has also determined the length of time Nebuchadnezzar will reign (Jeremiah 27:7). He will yet be succeeded by his son Evil Medorach (Jeremiah 52:31) and his grandson Belshazzar (Daniel 5:2).

Although his reign will not be short-lived, the time will also come for him when his reign will be taken away from him (Daniel 5:30) and he himself will serve other nations. It proves that God has all nations in His hand. He gives them into Nebuchadnezzar’s hand, but He also puts an end to Nebuchadnezzar’s empire.

When we look at the history of the nations, it seems that God does not interfere with them. Here we see that the nations are just as much under His rule as His own people. It is not the rulers of the world who rule, but God Who rules. We have to be in God’s sanctuary, the sanctuary of His Word, to see that.

God does not let disobedience to His command go unpunished (Jeremiah 27:8). Anyone who does not submit to Nebuchadnezzar is resisting His will. The punishment for this is that He will give that people or kingdom over to sword, famine and pestilence. As a result, He will break its power and He will bring it down by His hand. Whoever throws off the yoke of Babylon from his neck will bring even greater misery upon himself.

Jeremiah warns the envoys not to listen to all those people who tell them not to serve the king of Babylon (Jeremiah 27:9). They are not servants of God, but “your prophets, your diviners” and so on, all people from these five kingdoms who are under demonic influence. That makes all the difference. The false prophets are an international evil. In times of crisis, all kinds of fortune tellers come forward and say how things will go. They find a good outlet for their message, because people do want to be informed about the future, as long as it is not by the truth.

These people all speak lies by which they will be taken far from their land, from which the LORD will drive them out and they will perish (Jeremiah 27:10). However, whoever listens to the LORD and submits to the king of Babylon will be left in his land (Jeremiah 27:11). He will live in it and till it for his livelihood, so that he will dwell there.

Lamentations 3:49

The Message for the Envoys

The word of the LORD comes to Jeremiah in the beginning of the reign of Zedekiah (Jeremiah 27:1). Jeremiah tells what the LORD has instructed him to do (Jeremiah 27:2). He is to portray something, making the message all the more clear. What is portrayed enlivens the message. Jeremiah is to walk around with bonds and yokes on his neck. The yokes and bonds are symbols of subjection, slavery and exile.

Thereby he shows the state of miserable bondage that will surely come if his message is rejected. He is to take his message not only to God’s people, but also to five other nations (Jeremiah 27:3). He is also the prophet of the nations (Jeremiah 1:10). That this message also goes to the nations is a testimony to God’s grace.

It seems that these nations want to make a covenant with Judah. The fact that these nations were hostile to Israel until recently seems to have been forgotten because they now have the same enemy as Israel. They seek the support of Israel to stand together against the king of Babylon and thus escape God’s discipline. For this purpose they have sent envoys to Zedekiah. But this, probably secret, consultation is not hidden from the LORD. He has a word for all these envoys that He has His servant proclaim openly.

Jeremiah is to speak to those envoys the words of the LORD of hosts, the God of Israel (Jeremiah 27:4). God is the almighty God and specifically the God of Israel, but He is also the God of the nations (Romans 3:29). He introduces Himself to the nations as the Creator of the earth, men and beasts (Jeremiah 27:5). He also points to His great power by which He gives every nation and person on earth a place as it is right in His sight.

He, Who is great in power, has given dominion over the earth, man and beast, into the hand of Nebuchadnezzar, whom He calls “My servant” (Jeremiah 27:6). The wild animals are mentioned to indicate how far-reaching Nebuchadnezzar’s authority is (Jeremiah 28:14; Daniel 2:38). The LORD has also determined the length of time Nebuchadnezzar will reign (Jeremiah 27:7). He will yet be succeeded by his son Evil Medorach (Jeremiah 52:31) and his grandson Belshazzar (Daniel 5:2).

Although his reign will not be short-lived, the time will also come for him when his reign will be taken away from him (Daniel 5:30) and he himself will serve other nations. It proves that God has all nations in His hand. He gives them into Nebuchadnezzar’s hand, but He also puts an end to Nebuchadnezzar’s empire.

When we look at the history of the nations, it seems that God does not interfere with them. Here we see that the nations are just as much under His rule as His own people. It is not the rulers of the world who rule, but God Who rules. We have to be in God’s sanctuary, the sanctuary of His Word, to see that.

God does not let disobedience to His command go unpunished (Jeremiah 27:8). Anyone who does not submit to Nebuchadnezzar is resisting His will. The punishment for this is that He will give that people or kingdom over to sword, famine and pestilence. As a result, He will break its power and He will bring it down by His hand. Whoever throws off the yoke of Babylon from his neck will bring even greater misery upon himself.

Jeremiah warns the envoys not to listen to all those people who tell them not to serve the king of Babylon (Jeremiah 27:9). They are not servants of God, but “your prophets, your diviners” and so on, all people from these five kingdoms who are under demonic influence. That makes all the difference. The false prophets are an international evil. In times of crisis, all kinds of fortune tellers come forward and say how things will go. They find a good outlet for their message, because people do want to be informed about the future, as long as it is not by the truth.

These people all speak lies by which they will be taken far from their land, from which the LORD will drive them out and they will perish (Jeremiah 27:10). However, whoever listens to the LORD and submits to the king of Babylon will be left in his land (Jeremiah 27:11). He will live in it and till it for his livelihood, so that he will dwell there.

Lamentations 3:50

The Message for the Envoys

The word of the LORD comes to Jeremiah in the beginning of the reign of Zedekiah (Jeremiah 27:1). Jeremiah tells what the LORD has instructed him to do (Jeremiah 27:2). He is to portray something, making the message all the more clear. What is portrayed enlivens the message. Jeremiah is to walk around with bonds and yokes on his neck. The yokes and bonds are symbols of subjection, slavery and exile.

Thereby he shows the state of miserable bondage that will surely come if his message is rejected. He is to take his message not only to God’s people, but also to five other nations (Jeremiah 27:3). He is also the prophet of the nations (Jeremiah 1:10). That this message also goes to the nations is a testimony to God’s grace.

It seems that these nations want to make a covenant with Judah. The fact that these nations were hostile to Israel until recently seems to have been forgotten because they now have the same enemy as Israel. They seek the support of Israel to stand together against the king of Babylon and thus escape God’s discipline. For this purpose they have sent envoys to Zedekiah. But this, probably secret, consultation is not hidden from the LORD. He has a word for all these envoys that He has His servant proclaim openly.

Jeremiah is to speak to those envoys the words of the LORD of hosts, the God of Israel (Jeremiah 27:4). God is the almighty God and specifically the God of Israel, but He is also the God of the nations (Romans 3:29). He introduces Himself to the nations as the Creator of the earth, men and beasts (Jeremiah 27:5). He also points to His great power by which He gives every nation and person on earth a place as it is right in His sight.

He, Who is great in power, has given dominion over the earth, man and beast, into the hand of Nebuchadnezzar, whom He calls “My servant” (Jeremiah 27:6). The wild animals are mentioned to indicate how far-reaching Nebuchadnezzar’s authority is (Jeremiah 28:14; Daniel 2:38). The LORD has also determined the length of time Nebuchadnezzar will reign (Jeremiah 27:7). He will yet be succeeded by his son Evil Medorach (Jeremiah 52:31) and his grandson Belshazzar (Daniel 5:2).

Although his reign will not be short-lived, the time will also come for him when his reign will be taken away from him (Daniel 5:30) and he himself will serve other nations. It proves that God has all nations in His hand. He gives them into Nebuchadnezzar’s hand, but He also puts an end to Nebuchadnezzar’s empire.

When we look at the history of the nations, it seems that God does not interfere with them. Here we see that the nations are just as much under His rule as His own people. It is not the rulers of the world who rule, but God Who rules. We have to be in God’s sanctuary, the sanctuary of His Word, to see that.

God does not let disobedience to His command go unpunished (Jeremiah 27:8). Anyone who does not submit to Nebuchadnezzar is resisting His will. The punishment for this is that He will give that people or kingdom over to sword, famine and pestilence. As a result, He will break its power and He will bring it down by His hand. Whoever throws off the yoke of Babylon from his neck will bring even greater misery upon himself.

Jeremiah warns the envoys not to listen to all those people who tell them not to serve the king of Babylon (Jeremiah 27:9). They are not servants of God, but “your prophets, your diviners” and so on, all people from these five kingdoms who are under demonic influence. That makes all the difference. The false prophets are an international evil. In times of crisis, all kinds of fortune tellers come forward and say how things will go. They find a good outlet for their message, because people do want to be informed about the future, as long as it is not by the truth.

These people all speak lies by which they will be taken far from their land, from which the LORD will drive them out and they will perish (Jeremiah 27:10). However, whoever listens to the LORD and submits to the king of Babylon will be left in his land (Jeremiah 27:11). He will live in it and till it for his livelihood, so that he will dwell there.

Lamentations 3:51

The Message for the Envoys

The word of the LORD comes to Jeremiah in the beginning of the reign of Zedekiah (Jeremiah 27:1). Jeremiah tells what the LORD has instructed him to do (Jeremiah 27:2). He is to portray something, making the message all the more clear. What is portrayed enlivens the message. Jeremiah is to walk around with bonds and yokes on his neck. The yokes and bonds are symbols of subjection, slavery and exile.

Thereby he shows the state of miserable bondage that will surely come if his message is rejected. He is to take his message not only to God’s people, but also to five other nations (Jeremiah 27:3). He is also the prophet of the nations (Jeremiah 1:10). That this message also goes to the nations is a testimony to God’s grace.

It seems that these nations want to make a covenant with Judah. The fact that these nations were hostile to Israel until recently seems to have been forgotten because they now have the same enemy as Israel. They seek the support of Israel to stand together against the king of Babylon and thus escape God’s discipline. For this purpose they have sent envoys to Zedekiah. But this, probably secret, consultation is not hidden from the LORD. He has a word for all these envoys that He has His servant proclaim openly.

Jeremiah is to speak to those envoys the words of the LORD of hosts, the God of Israel (Jeremiah 27:4). God is the almighty God and specifically the God of Israel, but He is also the God of the nations (Romans 3:29). He introduces Himself to the nations as the Creator of the earth, men and beasts (Jeremiah 27:5). He also points to His great power by which He gives every nation and person on earth a place as it is right in His sight.

He, Who is great in power, has given dominion over the earth, man and beast, into the hand of Nebuchadnezzar, whom He calls “My servant” (Jeremiah 27:6). The wild animals are mentioned to indicate how far-reaching Nebuchadnezzar’s authority is (Jeremiah 28:14; Daniel 2:38). The LORD has also determined the length of time Nebuchadnezzar will reign (Jeremiah 27:7). He will yet be succeeded by his son Evil Medorach (Jeremiah 52:31) and his grandson Belshazzar (Daniel 5:2).

Although his reign will not be short-lived, the time will also come for him when his reign will be taken away from him (Daniel 5:30) and he himself will serve other nations. It proves that God has all nations in His hand. He gives them into Nebuchadnezzar’s hand, but He also puts an end to Nebuchadnezzar’s empire.

When we look at the history of the nations, it seems that God does not interfere with them. Here we see that the nations are just as much under His rule as His own people. It is not the rulers of the world who rule, but God Who rules. We have to be in God’s sanctuary, the sanctuary of His Word, to see that.

God does not let disobedience to His command go unpunished (Jeremiah 27:8). Anyone who does not submit to Nebuchadnezzar is resisting His will. The punishment for this is that He will give that people or kingdom over to sword, famine and pestilence. As a result, He will break its power and He will bring it down by His hand. Whoever throws off the yoke of Babylon from his neck will bring even greater misery upon himself.

Jeremiah warns the envoys not to listen to all those people who tell them not to serve the king of Babylon (Jeremiah 27:9). They are not servants of God, but “your prophets, your diviners” and so on, all people from these five kingdoms who are under demonic influence. That makes all the difference. The false prophets are an international evil. In times of crisis, all kinds of fortune tellers come forward and say how things will go. They find a good outlet for their message, because people do want to be informed about the future, as long as it is not by the truth.

These people all speak lies by which they will be taken far from their land, from which the LORD will drive them out and they will perish (Jeremiah 27:10). However, whoever listens to the LORD and submits to the king of Babylon will be left in his land (Jeremiah 27:11). He will live in it and till it for his livelihood, so that he will dwell there.

Lamentations 3:52

Speech to Zedekiah

After his words to the five nations, Jeremiah now addresses Zedekiah and calls on him to surrender to the king of Babylon (Jeremiah 27:12). He appeals to his sober mind (Jeremiah 27:13). Why will they die? No one wants to die, right? But that is what awaits him and his people if they will not serve the king of Babylon in disobedience to what God has said.

He should not listen to the lying prophets who claim otherwise by saying not to serve the king of Babylon (Jeremiah 27:14). Jeremiah clearly states that those prophets are not sent by the LORD and that they prophesy lies in His name (Jeremiah 27:15). The result is that Zedekiah will perish along with his prophets.

It is the same today. People would rather believe anyone than a true prophet of the LORD. The reason is obvious. A true prophet calls for repentance, for a breaking with sin. A human being does not want that. He wants to continue living his own life. To do this, the false prophets urge with their false promises of peace.

Lamentations 3:53

Speech to Zedekiah

After his words to the five nations, Jeremiah now addresses Zedekiah and calls on him to surrender to the king of Babylon (Jeremiah 27:12). He appeals to his sober mind (Jeremiah 27:13). Why will they die? No one wants to die, right? But that is what awaits him and his people if they will not serve the king of Babylon in disobedience to what God has said.

He should not listen to the lying prophets who claim otherwise by saying not to serve the king of Babylon (Jeremiah 27:14). Jeremiah clearly states that those prophets are not sent by the LORD and that they prophesy lies in His name (Jeremiah 27:15). The result is that Zedekiah will perish along with his prophets.

It is the same today. People would rather believe anyone than a true prophet of the LORD. The reason is obvious. A true prophet calls for repentance, for a breaking with sin. A human being does not want that. He wants to continue living his own life. To do this, the false prophets urge with their false promises of peace.

Lamentations 3:54

Speech to Zedekiah

After his words to the five nations, Jeremiah now addresses Zedekiah and calls on him to surrender to the king of Babylon (Jeremiah 27:12). He appeals to his sober mind (Jeremiah 27:13). Why will they die? No one wants to die, right? But that is what awaits him and his people if they will not serve the king of Babylon in disobedience to what God has said.

He should not listen to the lying prophets who claim otherwise by saying not to serve the king of Babylon (Jeremiah 27:14). Jeremiah clearly states that those prophets are not sent by the LORD and that they prophesy lies in His name (Jeremiah 27:15). The result is that Zedekiah will perish along with his prophets.

It is the same today. People would rather believe anyone than a true prophet of the LORD. The reason is obvious. A true prophet calls for repentance, for a breaking with sin. A human being does not want that. He wants to continue living his own life. To do this, the false prophets urge with their false promises of peace.

Lamentations 3:55

Speech to Zedekiah

After his words to the five nations, Jeremiah now addresses Zedekiah and calls on him to surrender to the king of Babylon (Jeremiah 27:12). He appeals to his sober mind (Jeremiah 27:13). Why will they die? No one wants to die, right? But that is what awaits him and his people if they will not serve the king of Babylon in disobedience to what God has said.

He should not listen to the lying prophets who claim otherwise by saying not to serve the king of Babylon (Jeremiah 27:14). Jeremiah clearly states that those prophets are not sent by the LORD and that they prophesy lies in His name (Jeremiah 27:15). The result is that Zedekiah will perish along with his prophets.

It is the same today. People would rather believe anyone than a true prophet of the LORD. The reason is obvious. A true prophet calls for repentance, for a breaking with sin. A human being does not want that. He wants to continue living his own life. To do this, the false prophets urge with their false promises of peace.

Lamentations 3:56

Warning for Priests and People

Jeremiah, after his words to the five nations and to King Zedekiah, also has a word for the priests and for the people (Jeremiah 27:16). He speaks to them about the vessels of the house of the LORD. It is about their service to God. The vessels necessary to serve God will soon be brought back from Babylon, at least so the false prophets prophesy. False prophets tell political and religious lies. Politics and religion are conveniently linked together. False prophets always go against God’s Word, both in serving the government and in serving God. They do not give to Caesar what is Caesar’s, nor do they give to God what is God’s (Luke 20:22-26).

Jeremiah refutes the lying prophets without equivocation. The priests and the people should not listen to them (Jeremiah 27:17). If they listen to the LORD and serve the king of Babylon, they will live. Let them at least recognize that! Why should the city become a ruin? If those prophets are true prophets, they can prove it by urging the LORD that the vessels which are left in the temple not end up in Babylon (Jeremiah 27:18). True prophets are praying prophets. Prayer is having fellowship with God. It is better to pray for what is left than to think about what has been lost.

If we bow down to God’s discipline, we will urge God not to let take away everything to Babylon. The vessels that are left to us will be able to be used by us in worship. We no longer have everything that the first church had, but what we have, we must hold on to and glorify the Lord with it. He will then also bring back certain aspects that have been lost, just as happened in the days of the return from Babylon. Then the temple utensils were brought back with them (Ezra 1:7-11).

What remained in the temple were some large vessels and a few more vessels (Jeremiah 27:19). These Nebuchadnezzar did not take with him in his second deportation, when he carried Jeconiah and all the nobles into exile (Jeremiah 27:20). The LORD does have a word to say about those vessels left behind (Jeremiah 27:21). They are for His attention, just as they are for the attention of the false prophets. But while the false prophets do not want to hear of their being taken away, on the contrary saying that the vessels taken away will soon return, the LORD says that those vessels will also be taken to Babylon.

However, a day is coming when the LORD will look after it. This is a great word of comfort for all who want to be faithful to Him. The LORD will bring the vessels which are carried to Babylon back to Jerusalem. He will do this Personally, of course through the returned exiles.

Lamentations 3:57

Warning for Priests and People

Jeremiah, after his words to the five nations and to King Zedekiah, also has a word for the priests and for the people (Jeremiah 27:16). He speaks to them about the vessels of the house of the LORD. It is about their service to God. The vessels necessary to serve God will soon be brought back from Babylon, at least so the false prophets prophesy. False prophets tell political and religious lies. Politics and religion are conveniently linked together. False prophets always go against God’s Word, both in serving the government and in serving God. They do not give to Caesar what is Caesar’s, nor do they give to God what is God’s (Luke 20:22-26).

Jeremiah refutes the lying prophets without equivocation. The priests and the people should not listen to them (Jeremiah 27:17). If they listen to the LORD and serve the king of Babylon, they will live. Let them at least recognize that! Why should the city become a ruin? If those prophets are true prophets, they can prove it by urging the LORD that the vessels which are left in the temple not end up in Babylon (Jeremiah 27:18). True prophets are praying prophets. Prayer is having fellowship with God. It is better to pray for what is left than to think about what has been lost.

If we bow down to God’s discipline, we will urge God not to let take away everything to Babylon. The vessels that are left to us will be able to be used by us in worship. We no longer have everything that the first church had, but what we have, we must hold on to and glorify the Lord with it. He will then also bring back certain aspects that have been lost, just as happened in the days of the return from Babylon. Then the temple utensils were brought back with them (Ezra 1:7-11).

What remained in the temple were some large vessels and a few more vessels (Jeremiah 27:19). These Nebuchadnezzar did not take with him in his second deportation, when he carried Jeconiah and all the nobles into exile (Jeremiah 27:20). The LORD does have a word to say about those vessels left behind (Jeremiah 27:21). They are for His attention, just as they are for the attention of the false prophets. But while the false prophets do not want to hear of their being taken away, on the contrary saying that the vessels taken away will soon return, the LORD says that those vessels will also be taken to Babylon.

However, a day is coming when the LORD will look after it. This is a great word of comfort for all who want to be faithful to Him. The LORD will bring the vessels which are carried to Babylon back to Jerusalem. He will do this Personally, of course through the returned exiles.

Lamentations 3:58

Warning for Priests and People

Jeremiah, after his words to the five nations and to King Zedekiah, also has a word for the priests and for the people (Jeremiah 27:16). He speaks to them about the vessels of the house of the LORD. It is about their service to God. The vessels necessary to serve God will soon be brought back from Babylon, at least so the false prophets prophesy. False prophets tell political and religious lies. Politics and religion are conveniently linked together. False prophets always go against God’s Word, both in serving the government and in serving God. They do not give to Caesar what is Caesar’s, nor do they give to God what is God’s (Luke 20:22-26).

Jeremiah refutes the lying prophets without equivocation. The priests and the people should not listen to them (Jeremiah 27:17). If they listen to the LORD and serve the king of Babylon, they will live. Let them at least recognize that! Why should the city become a ruin? If those prophets are true prophets, they can prove it by urging the LORD that the vessels which are left in the temple not end up in Babylon (Jeremiah 27:18). True prophets are praying prophets. Prayer is having fellowship with God. It is better to pray for what is left than to think about what has been lost.

If we bow down to God’s discipline, we will urge God not to let take away everything to Babylon. The vessels that are left to us will be able to be used by us in worship. We no longer have everything that the first church had, but what we have, we must hold on to and glorify the Lord with it. He will then also bring back certain aspects that have been lost, just as happened in the days of the return from Babylon. Then the temple utensils were brought back with them (Ezra 1:7-11).

What remained in the temple were some large vessels and a few more vessels (Jeremiah 27:19). These Nebuchadnezzar did not take with him in his second deportation, when he carried Jeconiah and all the nobles into exile (Jeremiah 27:20). The LORD does have a word to say about those vessels left behind (Jeremiah 27:21). They are for His attention, just as they are for the attention of the false prophets. But while the false prophets do not want to hear of their being taken away, on the contrary saying that the vessels taken away will soon return, the LORD says that those vessels will also be taken to Babylon.

However, a day is coming when the LORD will look after it. This is a great word of comfort for all who want to be faithful to Him. The LORD will bring the vessels which are carried to Babylon back to Jerusalem. He will do this Personally, of course through the returned exiles.

Lamentations 3:59

Warning for Priests and People

Jeremiah, after his words to the five nations and to King Zedekiah, also has a word for the priests and for the people (Jeremiah 27:16). He speaks to them about the vessels of the house of the LORD. It is about their service to God. The vessels necessary to serve God will soon be brought back from Babylon, at least so the false prophets prophesy. False prophets tell political and religious lies. Politics and religion are conveniently linked together. False prophets always go against God’s Word, both in serving the government and in serving God. They do not give to Caesar what is Caesar’s, nor do they give to God what is God’s (Luke 20:22-26).

Jeremiah refutes the lying prophets without equivocation. The priests and the people should not listen to them (Jeremiah 27:17). If they listen to the LORD and serve the king of Babylon, they will live. Let them at least recognize that! Why should the city become a ruin? If those prophets are true prophets, they can prove it by urging the LORD that the vessels which are left in the temple not end up in Babylon (Jeremiah 27:18). True prophets are praying prophets. Prayer is having fellowship with God. It is better to pray for what is left than to think about what has been lost.

If we bow down to God’s discipline, we will urge God not to let take away everything to Babylon. The vessels that are left to us will be able to be used by us in worship. We no longer have everything that the first church had, but what we have, we must hold on to and glorify the Lord with it. He will then also bring back certain aspects that have been lost, just as happened in the days of the return from Babylon. Then the temple utensils were brought back with them (Ezra 1:7-11).

What remained in the temple were some large vessels and a few more vessels (Jeremiah 27:19). These Nebuchadnezzar did not take with him in his second deportation, when he carried Jeconiah and all the nobles into exile (Jeremiah 27:20). The LORD does have a word to say about those vessels left behind (Jeremiah 27:21). They are for His attention, just as they are for the attention of the false prophets. But while the false prophets do not want to hear of their being taken away, on the contrary saying that the vessels taken away will soon return, the LORD says that those vessels will also be taken to Babylon.

However, a day is coming when the LORD will look after it. This is a great word of comfort for all who want to be faithful to Him. The LORD will bring the vessels which are carried to Babylon back to Jerusalem. He will do this Personally, of course through the returned exiles.

Lamentations 3:60

Warning for Priests and People

Jeremiah, after his words to the five nations and to King Zedekiah, also has a word for the priests and for the people (Jeremiah 27:16). He speaks to them about the vessels of the house of the LORD. It is about their service to God. The vessels necessary to serve God will soon be brought back from Babylon, at least so the false prophets prophesy. False prophets tell political and religious lies. Politics and religion are conveniently linked together. False prophets always go against God’s Word, both in serving the government and in serving God. They do not give to Caesar what is Caesar’s, nor do they give to God what is God’s (Luke 20:22-26).

Jeremiah refutes the lying prophets without equivocation. The priests and the people should not listen to them (Jeremiah 27:17). If they listen to the LORD and serve the king of Babylon, they will live. Let them at least recognize that! Why should the city become a ruin? If those prophets are true prophets, they can prove it by urging the LORD that the vessels which are left in the temple not end up in Babylon (Jeremiah 27:18). True prophets are praying prophets. Prayer is having fellowship with God. It is better to pray for what is left than to think about what has been lost.

If we bow down to God’s discipline, we will urge God not to let take away everything to Babylon. The vessels that are left to us will be able to be used by us in worship. We no longer have everything that the first church had, but what we have, we must hold on to and glorify the Lord with it. He will then also bring back certain aspects that have been lost, just as happened in the days of the return from Babylon. Then the temple utensils were brought back with them (Ezra 1:7-11).

What remained in the temple were some large vessels and a few more vessels (Jeremiah 27:19). These Nebuchadnezzar did not take with him in his second deportation, when he carried Jeconiah and all the nobles into exile (Jeremiah 27:20). The LORD does have a word to say about those vessels left behind (Jeremiah 27:21). They are for His attention, just as they are for the attention of the false prophets. But while the false prophets do not want to hear of their being taken away, on the contrary saying that the vessels taken away will soon return, the LORD says that those vessels will also be taken to Babylon.

However, a day is coming when the LORD will look after it. This is a great word of comfort for all who want to be faithful to Him. The LORD will bring the vessels which are carried to Babylon back to Jerusalem. He will do this Personally, of course through the returned exiles.

Lamentations 3:61

Warning for Priests and People

Jeremiah, after his words to the five nations and to King Zedekiah, also has a word for the priests and for the people (Jeremiah 27:16). He speaks to them about the vessels of the house of the LORD. It is about their service to God. The vessels necessary to serve God will soon be brought back from Babylon, at least so the false prophets prophesy. False prophets tell political and religious lies. Politics and religion are conveniently linked together. False prophets always go against God’s Word, both in serving the government and in serving God. They do not give to Caesar what is Caesar’s, nor do they give to God what is God’s (Luke 20:22-26).

Jeremiah refutes the lying prophets without equivocation. The priests and the people should not listen to them (Jeremiah 27:17). If they listen to the LORD and serve the king of Babylon, they will live. Let them at least recognize that! Why should the city become a ruin? If those prophets are true prophets, they can prove it by urging the LORD that the vessels which are left in the temple not end up in Babylon (Jeremiah 27:18). True prophets are praying prophets. Prayer is having fellowship with God. It is better to pray for what is left than to think about what has been lost.

If we bow down to God’s discipline, we will urge God not to let take away everything to Babylon. The vessels that are left to us will be able to be used by us in worship. We no longer have everything that the first church had, but what we have, we must hold on to and glorify the Lord with it. He will then also bring back certain aspects that have been lost, just as happened in the days of the return from Babylon. Then the temple utensils were brought back with them (Ezra 1:7-11).

What remained in the temple were some large vessels and a few more vessels (Jeremiah 27:19). These Nebuchadnezzar did not take with him in his second deportation, when he carried Jeconiah and all the nobles into exile (Jeremiah 27:20). The LORD does have a word to say about those vessels left behind (Jeremiah 27:21). They are for His attention, just as they are for the attention of the false prophets. But while the false prophets do not want to hear of their being taken away, on the contrary saying that the vessels taken away will soon return, the LORD says that those vessels will also be taken to Babylon.

However, a day is coming when the LORD will look after it. This is a great word of comfort for all who want to be faithful to Him. The LORD will bring the vessels which are carried to Babylon back to Jerusalem. He will do this Personally, of course through the returned exiles.

Lamentations 3:62

Warning for Priests and People

Jeremiah, after his words to the five nations and to King Zedekiah, also has a word for the priests and for the people (Jeremiah 27:16). He speaks to them about the vessels of the house of the LORD. It is about their service to God. The vessels necessary to serve God will soon be brought back from Babylon, at least so the false prophets prophesy. False prophets tell political and religious lies. Politics and religion are conveniently linked together. False prophets always go against God’s Word, both in serving the government and in serving God. They do not give to Caesar what is Caesar’s, nor do they give to God what is God’s (Luke 20:22-26).

Jeremiah refutes the lying prophets without equivocation. The priests and the people should not listen to them (Jeremiah 27:17). If they listen to the LORD and serve the king of Babylon, they will live. Let them at least recognize that! Why should the city become a ruin? If those prophets are true prophets, they can prove it by urging the LORD that the vessels which are left in the temple not end up in Babylon (Jeremiah 27:18). True prophets are praying prophets. Prayer is having fellowship with God. It is better to pray for what is left than to think about what has been lost.

If we bow down to God’s discipline, we will urge God not to let take away everything to Babylon. The vessels that are left to us will be able to be used by us in worship. We no longer have everything that the first church had, but what we have, we must hold on to and glorify the Lord with it. He will then also bring back certain aspects that have been lost, just as happened in the days of the return from Babylon. Then the temple utensils were brought back with them (Ezra 1:7-11).

What remained in the temple were some large vessels and a few more vessels (Jeremiah 27:19). These Nebuchadnezzar did not take with him in his second deportation, when he carried Jeconiah and all the nobles into exile (Jeremiah 27:20). The LORD does have a word to say about those vessels left behind (Jeremiah 27:21). They are for His attention, just as they are for the attention of the false prophets. But while the false prophets do not want to hear of their being taken away, on the contrary saying that the vessels taken away will soon return, the LORD says that those vessels will also be taken to Babylon.

However, a day is coming when the LORD will look after it. This is a great word of comfort for all who want to be faithful to Him. The LORD will bring the vessels which are carried to Babylon back to Jerusalem. He will do this Personally, of course through the returned exiles.

Lamentations 3:64

Hananiah Contradicts Jeremiah

From Jeremiah 28:1 it is clear that the first verse of the previous chapter also concerns the kingship of Zedekiah (Jeremiah 27:1). In the fourth year of Zedekiah, a false prophet, Hananiah, appears. This man comes from Gibeon, a place with a religious history. There the tabernacle stood in the last days of David and the first days of Solomon. This place has tradition.

Hananiah dares to utter the false prophecy in the Name of the LORD of hosts that the LORD will soon break the yoke of the king of Babylon (Jeremiah 28:2). He does so “in the presence of the priests and all the people”. With his false prophecy he influences both the religious leaders and the common people. In doing so, he places a great responsibility on himself.

What he says completely contradicts what Jeremiah, the prophet from Anathoth, spoke in the Name of the LORD. As a result, the people are faced with two opposing messages, both spoken in the Name of the LORD. What are they to believe? They do not believe the words of the LORD, but the message that pleases them most, the message of a speedy restoration. Possibly the occasion is the covenant Zedekiah made with other nations to defend themselves jointly against Babylon (Jeremiah 27:3). Human efforts to free themselves from a yoke appeal to them more than humbling themselves before the LORD.

Hananiah is even bold enough to say that within two full years the LORD will bring all the vessels of the temple back to Jerusalem from Babylon (Jeremiah 28:3). He emphasizes the time element by mentioning that first. He also predicts the return of Jeconiah and all the exiles (Jeremiah 28:4). This too he does in the Name of the LORD. This shows that his preference and also that of the people is for Jeconiah over Zedekiah. Once again he pronounces it that the LORD will break the yoke of the king of Babylon.

Lamentations 3:65

Hananiah Contradicts Jeremiah

From Jeremiah 28:1 it is clear that the first verse of the previous chapter also concerns the kingship of Zedekiah (Jeremiah 27:1). In the fourth year of Zedekiah, a false prophet, Hananiah, appears. This man comes from Gibeon, a place with a religious history. There the tabernacle stood in the last days of David and the first days of Solomon. This place has tradition.

Hananiah dares to utter the false prophecy in the Name of the LORD of hosts that the LORD will soon break the yoke of the king of Babylon (Jeremiah 28:2). He does so “in the presence of the priests and all the people”. With his false prophecy he influences both the religious leaders and the common people. In doing so, he places a great responsibility on himself.

What he says completely contradicts what Jeremiah, the prophet from Anathoth, spoke in the Name of the LORD. As a result, the people are faced with two opposing messages, both spoken in the Name of the LORD. What are they to believe? They do not believe the words of the LORD, but the message that pleases them most, the message of a speedy restoration. Possibly the occasion is the covenant Zedekiah made with other nations to defend themselves jointly against Babylon (Jeremiah 27:3). Human efforts to free themselves from a yoke appeal to them more than humbling themselves before the LORD.

Hananiah is even bold enough to say that within two full years the LORD will bring all the vessels of the temple back to Jerusalem from Babylon (Jeremiah 28:3). He emphasizes the time element by mentioning that first. He also predicts the return of Jeconiah and all the exiles (Jeremiah 28:4). This too he does in the Name of the LORD. This shows that his preference and also that of the people is for Jeconiah over Zedekiah. Once again he pronounces it that the LORD will break the yoke of the king of Babylon.

Lamentations 3:66

Hananiah Contradicts Jeremiah

From Jeremiah 28:1 it is clear that the first verse of the previous chapter also concerns the kingship of Zedekiah (Jeremiah 27:1). In the fourth year of Zedekiah, a false prophet, Hananiah, appears. This man comes from Gibeon, a place with a religious history. There the tabernacle stood in the last days of David and the first days of Solomon. This place has tradition.

Hananiah dares to utter the false prophecy in the Name of the LORD of hosts that the LORD will soon break the yoke of the king of Babylon (Jeremiah 28:2). He does so “in the presence of the priests and all the people”. With his false prophecy he influences both the religious leaders and the common people. In doing so, he places a great responsibility on himself.

What he says completely contradicts what Jeremiah, the prophet from Anathoth, spoke in the Name of the LORD. As a result, the people are faced with two opposing messages, both spoken in the Name of the LORD. What are they to believe? They do not believe the words of the LORD, but the message that pleases them most, the message of a speedy restoration. Possibly the occasion is the covenant Zedekiah made with other nations to defend themselves jointly against Babylon (Jeremiah 27:3). Human efforts to free themselves from a yoke appeal to them more than humbling themselves before the LORD.

Hananiah is even bold enough to say that within two full years the LORD will bring all the vessels of the temple back to Jerusalem from Babylon (Jeremiah 28:3). He emphasizes the time element by mentioning that first. He also predicts the return of Jeconiah and all the exiles (Jeremiah 28:4). This too he does in the Name of the LORD. This shows that his preference and also that of the people is for Jeconiah over Zedekiah. Once again he pronounces it that the LORD will break the yoke of the king of Babylon.