MY SHORT REPORT JER 51 – EZE 15
The link that brought you to this page and the page title are a bit of a misnomer, because this short report is not long enough to cover so many chapters of the Bible. What the link and the title do, however, is track where we are in our plan to read through the entire Bible in 1 year. May each report pique your interest and help you to draw near to God. The Bible, James 4:8, tells us if we do so God will draw near to us. Works cited are at the end of the report. Internal links provide additional information.
BIBLE READING—WEEK 35—JER 51 – EZE 15: Last week’s Short Report focused on the fall of Jerusalem, and some other choice verses. It also provided a small chart that attempts to put the many chapters of Jeremiah, which at times seem to appear at random, in chronological sequence. This past week’s reading brought us through Ezekiel 15, and this week’s Short Report looks at the small book sandwiched between Jeremiah and Ezekiel, namely, Lamentations. To that end, I’ll compare and contrast some verses from Lamentations with Deuteronomy 28:15-68—the curses for disobedience—after providing a general overview of the book.
Because Lamentations is a book of poetry it could have been sectioned with the wisdom and poetry books of the Bible where it would have made a good companion volume to Job. Both Job and Jeremiah can be viewed as a type of suffering servant. indeed, both were put to the test by God. With Job we know that God specifically told Satan to spare his life (Job 2:6); and God gave Jeremiah, whose life was in danger on several occasions, His personal assurance He would protect him (Jeremiah 1:8).
Like several of the psalms, including Psalm 119, Lamentations is classified as acrostic poetry where “the initial letters of each line or verse (or grouping of lines) follow a particular sequence, either alphabetical order or that of a particular word or phrase” (Myers, 17). In the original language Lamentations follows the sequence of the Hebrew alphabet.
In Halley’s Bible Handbook, Halley explains it this way, “This book consists of five poems, four of which are acrostic. … This was a favorite form of Hebrew poetry adapted to help the memory. In chapters 1, 2, 4, there are 22 verses in each, 1 verse to a letter. In chapter 3 there were 3 verses to each letter, making 66 in all. Chapter 5 has 22 verses but not in alphabetical order” (p. 320).
Halley also calls Lamentations a “funeral dirge over the desolation of Jerusalem.” And he informs his readers, “This book of Lamentations, to this day, throughout the world, wherever there are Jews, is read in the synagogs [sic], on the 9th day of the 4th month (Jeremiah 52:6)” (p. 320). In addition, Halley provides this insight: “This book must have been composed in the 3 months between the burning of Jerusalem and the departure of the remnant to Egypt (Jeremiah 39:2; 41:1, 18; 43:7).” … Probably a number of copies were made … [with some] sent to Babylon, for the captives to memorize and sing” (p. 321).
Of course, because Jeremiah is the author of Lamentations, it does well following the book of Jeremiah in the section of the Old Testament that covers the Major Prophets. If you have already read the book of Lamentations you know the first verse, does not supply the author’s name or give any kind of introduction, rather it sets the pace for the numerous laments that follow: “How lonely sits the city that was full of people! How like a widow has she become, she who was great among the nations! She who was a princess among the provinces has become a slave” (Lamentations 1:1).
Responding to the book as a whole the Concordia Self-Study Commentary tells its readers, “Teardrops stain line after line; choked-up sobs and unrestrained wailing echo and reecho from stanza to stanza. … Anyone whose native land has suffered the cruel ravages of war or whose life lies in shambles will have no trouble agreeing that this part of Scripture too ‘was written for our instruction.’ (Ro 15:4)” (Roehrs, 530).
Because I’m not always spiritually awake, I always appreciate it when a commentator states that obvious truth and wakes me up—every word of Scripture has been written for my instruction. The psalmist says, “Blessed is the man whom You chasten, O LORD, And whom You teach out of Your law” (Psalm 94:12). And in Proverbs 3:11 we read, “My son, do not despise the LORD’s discipline or be weary of his reproof.”
According to the Olive Tree ESV Concordance, the word translated discipline comes to us from the Hebrew word מוּסָר (mûsâr; Strong’s Number H4148), which means “properly, chastisement; figuratively, reproof, warning or instruction.” It comes from יָסַר (yâsar; Strong’s Number H3256), which is “a primitive root; to chastise, literally (with blows) or figuratively (with words); hence, to instruct.”
In today’s world children can sue their parents for speaking to them harshly and bruising their “fragile” egos, but the Bible teaches, “Whoever spares the rod hates his son, but he who loves him is diligent to discipline him” (Proverbs 13:24). This is not meant to give license to abuse, for the Bible also says, “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord” (Ephesians 6:4; cf. Colossians 3:21).
The fall of Jerusalem was a type of discipline from God, and this book of laments from Jeremiah is much more that contemptible crying and whining about the situation. It is about coming to terms with Israel’s disobedience and repenting—the same reason God wants us to discipline our children. In Prepare the Way of the Lord Lessing puts it this way, “The misery of the poet and his audience is not simply an occasion for mourning and self-pity (Lam 1:14-17). Instead their current state is intended to lead to their acknowledgement of their sin and a rejection of their former acts and attitudes (Lam 3:27-30; 38-41). Moreover, this repentance leads to appeals for Yahweh’s forgiveness and a restored union with him (Lam 5:21)” (p. 414). Although modern society has made this difficult, this is true of godly children of godly parents; when they are given instruction they are quick to repent and seek to restore a right relationship with their parents.
Turning to the curses for disobedience part of Deuteronomy 28, I will compare and contrast a few verses with Lamentations. But first a few thoughts from the People’s Bible Commentary and Mark E. Braun about the Covenant: “The Lord’s covenant gave Israel a view of who they were and what he wanted them to do. To disobey the Lord was to reject the very source of their being; to forsake him was to cut themselves off from life itself. That’s why Moses described the decision to obey or disobey God as a choice of life or death (30:15-20)” (p. 256).
Because Lamentations is a book of poetry it could have been sectioned with the wisdom and poetry books of the Bible where it would have made a good companion volume to Job. Both Job and Jeremiah can be viewed as a type of suffering servant. indeed, both were put to the test by God. With Job we know that God specifically told Satan to spare his life (Job 2:6); and God gave Jeremiah, whose life was in danger on several occasions, His personal assurance He would protect him (Jeremiah 1:8).
Like several of the psalms, including Psalm 119, Lamentations is classified as acrostic poetry where “the initial letters of each line or verse (or grouping of lines) follow a particular sequence, either alphabetical order or that of a particular word or phrase” (Myers, 17). In the original language Lamentations follows the sequence of the Hebrew alphabet.
In Halley’s Bible Handbook, Halley explains it this way, “This book consists of five poems, four of which are acrostic. … This was a favorite form of Hebrew poetry adapted to help the memory. In chapters 1, 2, 4, there are 22 verses in each, 1 verse to a letter. In chapter 3 there were 3 verses to each letter, making 66 in all. Chapter 5 has 22 verses but not in alphabetical order” (p. 320).
Halley also calls Lamentations a “funeral dirge over the desolation of Jerusalem.” And he informs his readers, “This book of Lamentations, to this day, throughout the world, wherever there are Jews, is read in the synagogs [sic], on the 9th day of the 4th month (Jeremiah 52:6)” (p. 320). In addition, Halley provides this insight: “This book must have been composed in the 3 months between the burning of Jerusalem and the departure of the remnant to Egypt (Jeremiah 39:2; 41:1, 18; 43:7).” … Probably a number of copies were made … [with some] sent to Babylon, for the captives to memorize and sing” (p. 321).
Of course, because Jeremiah is the author of Lamentations, it does well following the book of Jeremiah in the section of the Old Testament that covers the Major Prophets. If you have already read the book of Lamentations you know the first verse, does not supply the author’s name or give any kind of introduction, rather it sets the pace for the numerous laments that follow: “How lonely sits the city that was full of people! How like a widow has she become, she who was great among the nations! She who was a princess among the provinces has become a slave” (Lamentations 1:1).
Responding to the book as a whole the Concordia Self-Study Commentary tells its readers, “Teardrops stain line after line; choked-up sobs and unrestrained wailing echo and reecho from stanza to stanza. … Anyone whose native land has suffered the cruel ravages of war or whose life lies in shambles will have no trouble agreeing that this part of Scripture too ‘was written for our instruction.’ (Ro 15:4)” (Roehrs, 530).
Because I’m not always spiritually awake, I always appreciate it when a commentator states that obvious truth and wakes me up—every word of Scripture has been written for my instruction. The psalmist says, “Blessed is the man whom You chasten, O LORD, And whom You teach out of Your law” (Psalm 94:12). And in Proverbs 3:11 we read, “My son, do not despise the LORD’s discipline or be weary of his reproof.”
According to the Olive Tree ESV Concordance, the word translated discipline comes to us from the Hebrew word מוּסָר (mûsâr; Strong’s Number H4148), which means “properly, chastisement; figuratively, reproof, warning or instruction.” It comes from יָסַר (yâsar; Strong’s Number H3256), which is “a primitive root; to chastise, literally (with blows) or figuratively (with words); hence, to instruct.”
In today’s world children can sue their parents for speaking to them harshly and bruising their “fragile” egos, but the Bible teaches, “Whoever spares the rod hates his son, but he who loves him is diligent to discipline him” (Proverbs 13:24). This is not meant to give license to abuse, for the Bible also says, “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord” (Ephesians 6:4; cf. Colossians 3:21).
The fall of Jerusalem was a type of discipline from God, and this book of laments from Jeremiah is much more that contemptible crying and whining about the situation. It is about coming to terms with Israel’s disobedience and repenting—the same reason God wants us to discipline our children. In Prepare the Way of the Lord Lessing puts it this way, “The misery of the poet and his audience is not simply an occasion for mourning and self-pity (Lam 1:14-17). Instead their current state is intended to lead to their acknowledgement of their sin and a rejection of their former acts and attitudes (Lam 3:27-30; 38-41). Moreover, this repentance leads to appeals for Yahweh’s forgiveness and a restored union with him (Lam 5:21)” (p. 414). Although modern society has made this difficult, this is true of godly children of godly parents; when they are given instruction they are quick to repent and seek to restore a right relationship with their parents.
Turning to the curses for disobedience part of Deuteronomy 28, I will compare and contrast a few verses with Lamentations. But first a few thoughts from the People’s Bible Commentary and Mark E. Braun about the Covenant: “The Lord’s covenant gave Israel a view of who they were and what he wanted them to do. To disobey the Lord was to reject the very source of their being; to forsake him was to cut themselves off from life itself. That’s why Moses described the decision to obey or disobey God as a choice of life or death (30:15-20)” (p. 256).
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Lamentations 1:3
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Deuteronomy 28:65
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3 Judah has gone into exile because of affliction and hard servitude; she dwells now among the nations, but finds no resting place; her pursuers have all overtaken her in the midst of her distress.
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65 And among those nations you shall find no rest, nor shall the sole of your foot have a resting place; but there the Lord will give you a trembling heart, failing eyes, and anguish of soul.
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In Lamentations 1:3 Jeremiah is confirming the curse of disobedience on Israel in regards to the land, that is the Promised Land, where the children of the Covenant would rest secure in the knowledge that God has established a hedge of protection around them so that no harm would befall their nation. Moreover, they would prosper in all they do as verse 28:6 says, “Blessed shall you be when you come in, and blessed shall you be when you go out.” Instead of rest and security, however, they now have fear and suffering because they worshiped other gods.
The NIV Bible Commentary (NIVBC) says, “Instead of following the Lord exclusively, the Israelites would turn from him and engage in idolatrous worship. Instead of the repose of the Promised Land, anxiety, wearisome longing, fear, constant suspense, and despair would be their lot among the nations. In the Promised Land under the blessing of the Lord, the nations would fear them (v. 10); but under the curse in foreign lands, the Israelites would be in constant fear of the nations” (Barker, 273).
The NIV Bible Commentary (NIVBC) says, “Instead of following the Lord exclusively, the Israelites would turn from him and engage in idolatrous worship. Instead of the repose of the Promised Land, anxiety, wearisome longing, fear, constant suspense, and despair would be their lot among the nations. In the Promised Land under the blessing of the Lord, the nations would fear them (v. 10); but under the curse in foreign lands, the Israelites would be in constant fear of the nations” (Barker, 273).
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Lamentations 1:14
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Deuteronomy 28:48
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14 “My transgressions were bound into a yoke; by his hand they were fastened together; they were set upon my neck; he caused my strength to fail; the Lord gave me into the hands of those whom I cannot withstand.
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48 therefore you shall serve your enemies whom the Lord will send against you, in hunger and thirst, in nakedness, and lacking everything. And he will put a yoke of iron on your neck until he has destroyed you.
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Both of these verses in Lamentations and Deuteronomy describe the result of sin; like an addiction, it is a yoke that enslaves us; it is a yoke that destroys us. Israel, showing no fear of the Lord, flaunted their sin before Him by building high places to worship wood and stone (Isaiah 37:19). According to the curse of disobedience they were led away from the Promised Land in chains and yokes of iron. 2 Chronicles 33:11 says, “Therefore the LORD brought upon them the commanders of the army of the king of Assyria, who captured Manasseh with hooks and bound him with chains of bronze and brought him to Babylon.” And a similar report is given of King Jehoiakim: “Against him came up Nebuchadnezzar king of Babylon and bound him in chains to take him to Babylon (2 Chronicles 36:6).
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Lamentations 2:20; 4:10
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Deuteronomy 28:53-57
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2:20 Look, O Lord, and see! With whom have you dealt thus? Should women eat the fruit of their womb, the children of their tender care? should priest and prophet be killed in the sanctuary of the Lord?
4:10 The hands of compassionate women have boiled their own children; they became their food during the destruction of the daughter of my people. |
53 And you shall eat the fruit of your womb, the flesh of your sons and daughters, whom the Lord your God has given you, in the siege and in the distress with which your enemies shall distress you. 54 The man who is the most tender and refined among you will begrudge food to his brother, to the wife he embraces, and to the last of the children whom he has left, 55 so that he will not give to any of them any of the flesh of his children whom he is eating, because he has nothing else left…
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These verses deal with the harsh reality of starvation, a terrible way to live and a terrible way to die, which, in this case, is a result of war. It is especially tragic for two reasons. First, It never needed to happen. If the nation of Israel and the people of Judah would have stayed true to God, they would have continued to live in a land flowing with milk and honey (Jeremiah 4:1; 11:5). Second, Jeremiah delivered God’s message to return to Him, but after that they were told to surrender to Babylon and at least their lives would be spared (Jeremiah 38:17). In a way the starvation reflects their hearts, but with this difference: they knew their bodies lacked food, but were unaware how desperately their hearts needed God.
Speaking about the blessing and curses in Deuteronomy 28 the NIVBC says, “The frightful horrors of the siege included children given to the people under the blessing of God but now eaten by their parents. … These frightful experiences would result ‘because of the suffering that your enemy will inflict on you.’ Three times this phrase occurs (vv. 53, 55, 57), bearing down on the terrible experience the Israelites could expect if they disobeyed their Lord” (Barker, 272).
Speaking about the blessing and curses in Deuteronomy 28 the NIVBC says, “The frightful horrors of the siege included children given to the people under the blessing of God but now eaten by their parents. … These frightful experiences would result ‘because of the suffering that your enemy will inflict on you.’ Three times this phrase occurs (vv. 53, 55, 57), bearing down on the terrible experience the Israelites could expect if they disobeyed their Lord” (Barker, 272).
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Lamentations 4:19
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Deuteronomy 28:49
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19 Our pursuers were swifter than the eagles in the heavens; they chased us on the mountains; they lay in wait for us in the wilderness.
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49 The Lord will bring a nation against you from far away, from the end of the earth, swooping down like the eagle, a nation whose language you do not understand.
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In a time when walking was the main mode of travel, and infantry always walks, the lower Mesopotamian Valley was the end of the earth. The eagle is not only fast, it is a bird of prey with well-honed skills at capturing and devouring its victim. This brings to mind King Zedekiah’s “flight to freedom.” Although he and his soldiers fled Jerusalem with a night’s head start on the pursuing Chaldean Army, Nebuchadnezzar’s troops overtook them by the time they reached Jericho (Jeremiah 39:4-5).
The final two verses of the closing chapter, Lamentations 5, is a prayer: ”21 Restore us to yourself, O Lord, that we may be restored! Renew our days as of old--22 unless you have utterly rejected us, and you remain exceedingly angry with us.” Within their feeling of utter despair—one that is well-deserved—there is a glimmer of hope as the prophet’s voice cries out to God, “Restore us to yourself, O Lord, that we may be restored!” More than a call for their physical needs, which is a part of total restoration, it is a call for spiritual renewal, which is essential to receiving all other blessings.
Speaking about these final verses David M. Gosdeck has this to say, “They turned to the Lord, not as the last resort but as the first. All renewal begins with him. They prayed that he might change them and restore them so that they might once again serve him and enjoy his fellowship. … He had every right to forsake them forever, but he could not, for he loved them with an everlasting love” (p. 374).
In closing, this Short Report provided information about the book of Lamentations. We saw, for instance, that Lamentations is a book of poetry. We also reviewed several verses in light of the curses for disobedience presented in Deuteronomy 28, which showed that God keeps to His promises. He does not take our relationship with Him for granted, nor should we. In addition, we know that God’s purpose was fulfilled in having His people turn back to Him, and were reminded that His love is an everlasting love.
The final two verses of the closing chapter, Lamentations 5, is a prayer: ”21 Restore us to yourself, O Lord, that we may be restored! Renew our days as of old--22 unless you have utterly rejected us, and you remain exceedingly angry with us.” Within their feeling of utter despair—one that is well-deserved—there is a glimmer of hope as the prophet’s voice cries out to God, “Restore us to yourself, O Lord, that we may be restored!” More than a call for their physical needs, which is a part of total restoration, it is a call for spiritual renewal, which is essential to receiving all other blessings.
Speaking about these final verses David M. Gosdeck has this to say, “They turned to the Lord, not as the last resort but as the first. All renewal begins with him. They prayed that he might change them and restore them so that they might once again serve him and enjoy his fellowship. … He had every right to forsake them forever, but he could not, for he loved them with an everlasting love” (p. 374).
In closing, this Short Report provided information about the book of Lamentations. We saw, for instance, that Lamentations is a book of poetry. We also reviewed several verses in light of the curses for disobedience presented in Deuteronomy 28, which showed that God keeps to His promises. He does not take our relationship with Him for granted, nor should we. In addition, we know that God’s purpose was fulfilled in having His people turn back to Him, and were reminded that His love is an everlasting love.