Class 3 from this series was used for GCT Episode 228.<\/p>\n
2
\n00:00:04,300 –> 00:00:10,000
\nintroduction and overview.
\nAnd will commence by singing <\/p>\n
3
\n00:00:10,000 –> 00:00:16,600
\ntogether him number 147.
\nAnd then after that, if you’ll <\/p>\n
4
\n00:00:16,600 –> 00:00:19,600
\nremain standing will start with
\nprayer. <\/p>\n
5
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\nSo him 147.
\nIf thou, but suffer God to guide<\/p>\n
6
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\nthe and hope in him through all
\nthy ways. <\/p>\n
7
\n00:00:32,600 –> 00:04:12,900
\nAnd number 147,
\nOur Father. <\/p>\n
8
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\nWe are so grateful that you are.
\nNot a god far away. <\/p>\n
9
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\nBut a god, very near We thank
\nyou that through Jeremiah and <\/p>\n
10
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\nthrough the book of
\nLamentations. <\/p>\n
11
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\nWe are able to understand
\nsomething of this. <\/p>\n
12
\n00:04:39,300 –> 00:04:43,400
\nThat though you punish it is for
\nour good. <\/p>\n
13
\n00:04:46,000 –> 00:04:48,700
\nIn the good of all of your
\npeople. <\/p>\n
14
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\nWe pray that you will help us to
\nlearn this lesson. <\/p>\n
15
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\nWe pray that it may influence
\nthe way that we behave, the way <\/p>\n
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\nthat we interact and especially
\nthe way that we think about the <\/p>\n
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\n00:05:04,000 –> 00:05:09,000
\nfuture and the promises that you
\nhave made in Jesus name, we <\/p>\n
18
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\npray.
\nAmen. <\/p>\n
19
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\nour opening reading this morning
\nis Jeremiah chapter 52 and the <\/p>\n
20
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\nfirst 16 verses.
\nJeremiah chapter 52, verses 1 to<\/p>\n
21
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\n16 and brother Jonathan Bowden
\nis going to lead us in that <\/p>\n
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\nreading.
\nReading together from God’s word<\/p>\n
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\nfrom Jeremiah 52 verse 1 to 16.
\nZedekiah was one and twenty <\/p>\n
24
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\nyears old when he began to Reign
\nand he reigned 11 years in <\/p>\n
25
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\nJerusalem.
\nAnd his mother’s name was Herm a<\/p>\n
26
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\ntowel, the daughter of Jeremiah
\nof lidner and he did that which <\/p>\n
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\nwas evil in the eyes of Yahweh.
\nAccording to all that, jehoiakim<\/p>\n
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\nhad done.
\nFor through the anger of Yahweh,<\/p>\n
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\nit came to pass in Jerusalem and
\nJudah till he had cast them out <\/p>\n
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\nfrom his presence that zedekiah
\nrebelled against the king of <\/p>\n
31
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\nBabylon.
\nAnd it came to pass in the 9th <\/p>\n
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\nyear of his reign in the tenth
\nmonth, in the tenth day of the <\/p>\n
33
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\nmonth.
\nThat nebuchadrezzar King of <\/p>\n
34
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\nBabylon came.
\nHe and all his Army against <\/p>\n
35
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\nJerusalem and pitched against it
\nand built forts against it. <\/p>\n
36
\n00:06:47,000 –> 00:06:51,000
\nRoundabout.
\nSo the city was besieged, unto <\/p>\n
37
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\nthe 11th year of King zedekiah.
\nAnd in the fourth month in the <\/p>\n
38
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\nninth day of the month, the
\nfamine was saw in the city so <\/p>\n
39
\n00:07:00,400 –> 00:07:03,200
\nthat there was no bread for the
\npeople of the land. <\/p>\n
40
\n00:07:04,900 –> 00:07:09,700
\nThen the city was broken up and
\nall the men of War fled and went<\/p>\n
41
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\nforth out of the city By Night,
\nby the way, of the gate between <\/p>\n
42
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\nthe two wolves which was by the
\nKing’s Garden. <\/p>\n
43
\n00:07:17,000 –> 00:07:20,600
\nNow, the cooled Ian’s were by
\nthe city roundabout and they <\/p>\n
44
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\nwent, by the way, of the plane.
\nBut the army of the Chaldeans <\/p>\n
45
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\npursued after the king and
\novertook, zedekiah in the plains<\/p>\n
46
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\nof Jericho and all his army was
\nscattered from him. <\/p>\n
47
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\nThen they took the king and
\ncarried him up into the up unto <\/p>\n
48
\n00:07:37,700 –> 00:07:40,800
\nthe king of Babylon to rib.
\nLe in the land of hey math where<\/p>\n
49
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\nhe gave judgment upon him.
\nAnd the king of Babylon. <\/p>\n
50
\n00:07:44,900 –> 00:07:47,600
\nSlew the sons of zedekiah before
\nhis eyes. <\/p>\n
51
\n00:07:48,100 –> 00:07:51,400
\nHe slew also all the princes of
\nJudah in Riddler. <\/p>\n
52
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\nThen he put out the eyes of
\nzedekiah and the king of <\/p>\n
53
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\nBabylon, bound him in Chains,
\nand carried him to Babylon, and <\/p>\n
54
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\nput him in prison, till the day
\nof his death. <\/p>\n
55
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\nNow in the fifth month in the
\ntenth day of the month, which <\/p>\n
56
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\nwas the 19th year of
\nnebuchadrezzar, King of Babylon <\/p>\n
57
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\ncame nebulizer, Aiden captain of
\nthe Guard which served the king <\/p>\n
58
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\nof Babylon, enter Jerusalem.
\nAnd burnt the house of Yahweh <\/p>\n
59
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\nand the King’s house and all the
\nhouses of Jerusalem and all the <\/p>\n
60
\n00:08:25,300 –> 00:08:27,800
\nhouses of the Great Men burn tea
\nwith fire. <\/p>\n
61
\n00:08:29,000 –> 00:08:31,500
\nAnd all the army of the
\nChaldeans that were with the <\/p>\n
62
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\ncaptain of the Guard, break down
\nall the walls of Jerusalem <\/p>\n
63
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\nroundabout.
\nThen never use arrayed in the <\/p>\n
64
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\ncaptain of the Guard carried
\naway. <\/p>\n
65
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\nCaptive certain of the poor of
\nthe people, and the residue of <\/p>\n
66
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\nthe people that remained in the
\ncity. <\/p>\n
67
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\nAnd those that fell away that
\nfell to the king of Babylon and <\/p>\n
68
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\nthe rest of the multitude.
\nBut nebulizer, Aiden, the <\/p>\n
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\ncaptain of the Guard left
\ncertain of the poor of the land <\/p>\n
70
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\nfor vinedressers.
\nAnd for husband, Thanks very <\/p>\n
71
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\nmuch brother, Jonathan.
\nSo G we have today this morning <\/p>\n
72
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\nstudies in the Lamentations.
\nThe meaning of suffering, this <\/p>\n
73
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\nis study number one, an
\nintroduction and overview to be <\/p>\n
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\nled for us by our brother,
\nNathan Louis, Well, thanks for <\/p>\n
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\nthe pool and good morning,
\nbrothers and sisters and young <\/p>\n
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\npeople.
\nIt’s wonderful to be able to be <\/p>\n
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\nhere Monday morning and get into
\nthe studies proper. <\/p>\n
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\nAnd I’m really looking forward
\nto sharing Lamentations with you<\/p>\n
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\nthis week and I guess as we
\nstart this morning, I can sort <\/p>\n
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\nof pretty much read the faces
\nand minds of all of you. <\/p>\n
81
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\nAnd all of you are pretty much
\nthinking the same thing, which <\/p>\n
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\nis why study Lamentations, as we
\nsaid in our introduction night, <\/p>\n
83
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\ncouple of nights ago, it’s a
\npretty well. <\/p>\n
84
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\nX.
\nIt sounds like a pretty <\/p>\n
85
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\nmiserable topic.
\nA lament is certainly going to <\/p>\n
86
\n00:10:20,800 –> 00:10:25,900
\nbe I guess, depressing, almost
\nby definition, certainly not the<\/p>\n
87
\n00:10:25,900 –> 00:10:29,900
\nmost popular book in the
\nscriptures to study. <\/p>\n
88
\n00:10:29,900 –> 00:10:34,100
\nI’ve brought what I’m not the
\noldest brother here by any <\/p>\n
89
\n00:10:34,200 –> 00:10:37,900
\nstretch of the imagination but I
\nhaven’t heard anything in my <\/p>\n
90
\n00:10:37,900 –> 00:10:41,400
\nlife, really on Lamentations.
\nAnd I thought it would be <\/p>\n
91
\n00:10:41,600 –> 00:10:46,800
\ninteresting to look at this book
\nBecause as we know, most of the <\/p>\n
92
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\ntime, there’s Hidden Gem.
\nDid that really to be found? <\/p>\n
93
\n00:10:50,600 –> 00:10:55,300
\nIf only we look So why study
\nLamentations? <\/p>\n
94
\n00:10:55,300 –> 00:10:57,800
\nIt’s it’s miserable, it’s
\ndepressing. <\/p>\n
95
\n00:10:58,000 –> 00:11:00,600
\nIt’s poetry which has a very
\nlimited appeal. <\/p>\n
96
\n00:11:01,000 –> 00:11:08,000
\nIt’s like a funeral dirge its
\ndreary it’s bleak Well, as we <\/p>\n
97
\n00:11:08,000 –> 00:11:12,200
\ndig into this book this week, I
\nhope that our ignorance will be <\/p>\n
98
\n00:11:12,200 –> 00:11:15,600
\ntaken away, and as we see the
\nthings that are written here and<\/p>\n
99
\n00:11:15,600 –> 00:11:19,500
\nwe will see just like every
\nother book, there are amazing <\/p>\n
100
\n00:11:19,500 –> 00:11:22,300
\nthings to be found at all
\nactually point forward to and <\/p>\n
101
\n00:11:22,300 –> 00:11:26,600
\nCenter into the life of our Lord
\nJesus Christ. <\/p>\n
102
\n00:11:26,800 –> 00:11:30,000
\nSo I hope that your appreciation
\nfor this little tree Ties, on <\/p>\n
103
\n00:11:30,000 –> 00:11:33,300
\nthe meaning of suffering will
\ngrow for you as it has for <\/p>\n
104
\n00:11:33,300 –> 00:11:36,300
\nmyself.
\nSo what are we going to do this <\/p>\n
105
\n00:11:36,300 –> 00:11:37,700
\nweek?
\nWhat’s our plan? <\/p>\n
106
\n00:11:37,800 –> 00:11:43,300
\nWell, we have five sessions this
\nweek and this morning, I just <\/p>\n
107
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\nwant to spend the whole morning
\nintroducing Lamentations because<\/p>\n
108
\n00:11:47,200 –> 00:11:50,400
\nthere’s actually a lot of things
\nto talk about before we even <\/p>\n
109
\n00:11:50,400 –> 00:11:53,800
\nstart looking at the book.
\nThe setting, the structure, the <\/p>\n
110
\n00:11:53,800 –> 00:11:56,600
\nway the book is laid out.
\nSo we’re going to spend this <\/p>\n
111
\n00:11:56,600 –> 00:12:00,500
\nmorning, really looking at a
\nbird’s eye view from 10,000 feet<\/p>\n
112
\n00:12:00,500 –> 00:12:03,900
\nat the book of lemon, lemon,
\ntations and God willing we will <\/p>\n
113
\n00:12:03,900 –> 00:12:07,700
\nplunge down into The detail in
\nthe next few days to give it <\/p>\n
114
\n00:12:08,600 –> 00:12:10,700
\ntomorrow.
\nWe plan on looking at <\/p>\n
115
\n00:12:10,700 –> 00:12:15,800
\nLamentations 1 and 2 and The
\nAfflicted Daughter of Zion. <\/p>\n
116
\n00:12:16,500 –> 00:12:18,200
\nThen we’re going to look at
\nchapter 3. <\/p>\n
117
\n00:12:18,600 –> 00:12:22,700
\nThe man that has seen fliction,
\nthen we’re going to look at the <\/p>\n
118
\n00:12:22,700 –> 00:12:26,900
\nprecious sons of Zion
\nLamentations 4 and 5. <\/p>\n
119
\n00:12:27,400 –> 00:12:30,700
\nAnd lastly, I want to spend a
\nwhole session looking at <\/p>\n
120
\n00:12:30,700 –> 00:12:33,800
\nfellowshiping the sufferings of
\nChrist, because in the ultimate <\/p>\n
121
\n00:12:33,800 –> 00:12:39,100
\nsense, the it’s of Jeremiah and
\nthe nation would only point <\/p>\n
122
\n00:12:39,100 –> 00:12:44,000
\nforward and foreshadow, the work
\nof our master and Messiah and <\/p>\n
123
\n00:12:44,000 –> 00:12:48,000
\nalready just even in those those
\ntitles. <\/p>\n
124
\n00:12:48,200 –> 00:12:53,500
\nHopefully, you can see that
\nchapter 3 is clearly the pivot <\/p>\n
125
\n00:12:53,500 –> 00:12:56,800
\nof the book of Lamentations
\nbefore in chapters 1 & 2. <\/p>\n
126
\n00:12:56,800 –> 00:13:02,400
\nWe have The Afflicted Daughter
\nof Zion But after chapter 3, <\/p>\n
127
\n00:13:02,900 –> 00:13:07,800
\nthat same nation is going to be
\ndescribed as the precious sons <\/p>\n
128
\n00:13:07,800 –> 00:13:10,400
\nof Zion, there’s something
\nthat’s going to happen in the <\/p>\n
129
\n00:13:10,400 –> 00:13:14,300
\nmiddle of this book which is
\ngoing to turn the experience and<\/p>\n
130
\n00:13:14,300 –> 00:13:17,600
\nthoughts of the Nation on its
\nhead and more about that in a <\/p>\n
131
\n00:13:17,600 –> 00:13:21,300
\nlittle bit of time.
\nSo let’s just Begin by asking <\/p>\n
132
\n00:13:21,300 –> 00:13:23,200
\nwhat is this book basically
\nabout? <\/p>\n
133
\n00:13:23,200 –> 00:13:24,700
\nWhen did it happen?
\nWhat is it? <\/p>\n
134
\n00:13:24,700 –> 00:13:30,400
\nDescribing well we just read
\nDura Maya chapter 52 together. <\/p>\n
135
\n00:13:31,000 –> 00:13:35,500
\nThe horrific Babylonian assault
\nof Jerusalem and the destruction<\/p>\n
136
\n00:13:35,500 –> 00:13:40,200
\nof Solomon’s Temple and the
\nawful deportations of Judah into<\/p>\n
137
\n00:13:40,200 –> 00:13:44,300
\ncaptivity, and it doesn’t take
\nmuch effort or time to put <\/p>\n
138
\n00:13:44,300 –> 00:13:50,000
\ntogether the similarities
\nbetween Jeremiah chapter 52 and <\/p>\n
139
\n00:13:50,000 –> 00:13:54,600
\nthe Book of Lamentations.
\nWe just read that Jeremiah fell <\/p>\n
140
\n00:13:54,800 –> 00:13:58,800
\nafter a lengthy Siege.
\nAnd when we come to Lamentations<\/p>\n
141
\n00:13:59,200 –> 00:14:03,800
\nand we come preps to chapter For
\nlook what we read in chapter 4 <\/p>\n
142
\n00:14:03,800 –> 00:14:08,600
\nand verse 11.
\nAnd 12 Yahweh has accomplished. <\/p>\n
143
\n00:14:08,600 –> 00:14:13,400
\nHis Fury, he has poured out his
\nFierce anger, just kindled a <\/p>\n
144
\n00:14:13,400 –> 00:14:17,700
\nfire in Zion devoured, the
\nfoundation’s their of the kings <\/p>\n
145
\n00:14:17,700 –> 00:14:20,600
\nof the Earth, all the
\ninhabitants of the world would <\/p>\n
146
\n00:14:20,600 –> 00:14:25,200
\nnever have believed that the
\nadversary and the enemy should <\/p>\n
147
\n00:14:25,200 –> 00:14:27,300
\nhave entered into the Gates of
\nJerusalem. <\/p>\n
148
\n00:14:27,500 –> 00:14:32,000
\nIt didn’t seem to be possible
\nthat God would allow City to be <\/p>\n
149
\n00:14:32,000 –> 00:14:36,000
\ndecimated by such an idolatrous
\nassault. <\/p>\n
150
\n00:14:36,800 –> 00:14:41,300
\nAnd yet it had happened.
\nJerusalem fell after a lengthy <\/p>\n
151
\n00:14:41,300 –> 00:14:46,000
\nSiege, the horrors of The Siege,
\nwe read in Jeremiah 52 and verse<\/p>\n
152
\n00:14:46,000 –> 00:14:49,000
\n6 included famine.
\nAnd if you were there in chapter<\/p>\n
153
\n00:14:49,000 –> 00:14:52,700
\n4, look what it says.
\nIn verse 4, the tongue of the <\/p>\n
154
\n00:14:52,700 –> 00:14:56,900
\nsucking child Cleaver to the
\nroof roof of his mouth for <\/p>\n
155
\n00:14:56,900 –> 00:15:00,400
\nthirst.
\nThe young children, ask bread. <\/p>\n
156
\n00:15:00,900 –> 00:15:05,800
\nAnd no man breaks it unto them
\nin Chapter 2, the young children<\/p>\n
157
\n00:15:05,800 –> 00:15:08,400
\nask for corn and wine but
\nthere’s nothing. <\/p>\n
158
\n00:15:08,400 –> 00:15:13,300
\nThere’s no food to be had
\nfeminine had besieged the city <\/p>\n
159
\n00:15:14,800 –> 00:15:18,400
\nThe Babylonians, we read in
\nchapter 52 of Jeremiah and verse<\/p>\n
160
\n00:15:18,400 –> 00:15:24,700
\n13 had desecrated the temple and
\nburnt it to the ground and look <\/p>\n
161
\n00:15:24,700 –> 00:15:31,400
\nwhat we read in in Lamentations
\nchapter 20 and verses 3 and 4. <\/p>\n
162
\n00:15:32,100 –> 00:15:34,100
\nHe has cut off in his Fierce
\nanger. <\/p>\n
163
\n00:15:34,100 –> 00:15:38,500
\nAll the Horn of Israel his drawn
\nback as right hand from before <\/p>\n
164
\n00:15:38,500 –> 00:15:42,700
\nthe enemy.
\nAnd he burned against Jacob like<\/p>\n
165
\n00:15:42,700 –> 00:15:45,900
\na flaming fire.
\nWhich devour And about his bent <\/p>\n
166
\n00:15:45,900 –> 00:15:49,300
\nhis bow like an enemy, he stood
\nwith his right hand as an <\/p>\n
167
\n00:15:49,300 –> 00:15:52,500
\nadversary and slew all that were
\npleasant to the eye. <\/p>\n
168
\n00:15:52,500 –> 00:15:55,300
\nAnd the Tabernacle of the
\ndaughter of Zion, he poured out <\/p>\n
169
\n00:15:55,300 –> 00:16:00,200
\nhis fury like fire and he did
\neven the temple was destroyed by<\/p>\n
170
\n00:16:00,200 –> 00:16:03,300
\nflames in the Babylonian
\nassault. <\/p>\n
171
\n00:16:05,000 –> 00:16:08,500
\nIn Jeremiah 50 2 and verse 15.
\nWe read that the people were <\/p>\n
172
\n00:16:08,500 –> 00:16:11,000
\ncarried away, captive into
\nBabylon. <\/p>\n
173
\n00:16:11,200 –> 00:16:15,300
\nAnd when we come to Lamentations
\nand chapter 1, in verse 5, it <\/p>\n
174
\n00:16:15,300 –> 00:16:18,200
\nsays, at the end of the verse,
\nher children are gone into <\/p>\n
175
\n00:16:18,200 –> 00:16:23,300
\ncaptivity before the enemy.
\nThe end of Verse 18, My Virgins <\/p>\n
176
\n00:16:23,400 –> 00:16:28,000
\nin my young men are gone into
\ncaptivity the time of Jeremiah <\/p>\n
177
\n00:16:28,000 –> 00:16:30,600
\n52.
\nIn Lamentations is exactly the <\/p>\n
178
\n00:16:30,600 –> 00:16:32,900
\nsame.
\nThose that were left in the <\/p>\n
179
\n00:16:32,900 –> 00:16:35,700
\nland.
\nWe read in Jeremiah 52 and verse<\/p>\n
180
\n00:16:35,700 –> 00:16:40,100
\n16 were made menial slaves.
\nAnd when we come across to <\/p>\n
181
\n00:16:40,200 –> 00:16:45,600
\nLamentations chapter 5, we have
\na description of these times. <\/p>\n
182
\n00:16:46,000 –> 00:16:51,600
\nVerse to, our inheritance has
\nbeen given over to strangers. <\/p>\n
183
\n00:16:52,300 –> 00:16:55,000
\nOur houses are inhabited by
\naliens. <\/p>\n
184
\n00:16:55,200 –> 00:16:59,500
\nWe are orphans fatherless and
\nmothers are as widows. <\/p>\n
185
\n00:16:59,900 –> 00:17:04,800
\nWe have drunken our water.
\nMoney, Atwood, sold unto us. <\/p>\n
186
\n00:17:05,099 –> 00:17:09,200
\nAnd Nick’s under persecution, we
\nlabor and have no rest. <\/p>\n
187
\n00:17:09,500 –> 00:17:14,400
\nThe Jews that were left in the
\nland were put into slavery that <\/p>\n
188
\n00:17:14,400 –> 00:17:19,000
\nto buy their own water that to
\nbuy back their own wood to cook <\/p>\n
189
\n00:17:19,000 –> 00:17:22,900
\nand to heat.
\nTheir houses was a horrific time<\/p>\n
190
\n00:17:23,300 –> 00:17:28,600
\nin the history of the nation.
\nIn Jeremiah chapter 2 and verse <\/p>\n
191
\n00:17:28,600 –> 00:17:31,200
\n18.
\nWe find that just prior to the <\/p>\n
192
\n00:17:31,200 –> 00:17:33,600
\nBabylonians coming into the
\nland. <\/p>\n
193
\n00:17:34,700 –> 00:17:40,300
\nIsrael had looked to Egypt for
\nhelp, they decided that Egypt <\/p>\n
194
\n00:17:40,300 –> 00:17:44,500
\nwould be the Ally who would come
\nto help them against the forces,<\/p>\n
195
\n00:17:44,500 –> 00:17:47,200
\nfrom the north.
\nBut when we come to <\/p>\n
196
\n00:17:47,200 –> 00:17:51,100
\nLamentations, we find that Egypt
\nhad deserted Israel. <\/p>\n
197
\n00:17:52,100 –> 00:17:55,800
\nThey were unreliable chapter 1
\nand verse 2. <\/p>\n
198
\n00:17:55,800 –> 00:18:00,200
\nSays she weepeth saw in the
\nnight, her tears on her cheeks <\/p>\n
199
\n00:18:00,200 –> 00:18:04,500
\namong all her Lover’s.
\nThe there are none to comfort. <\/p>\n
200
\n00:18:04,500 –> 00:18:10,000
\nHer verse 19 I called for my
\nlover’s, but they deceive me. <\/p>\n
201
\n00:18:10,200 –> 00:18:14,500
\nThe nation’s that Israel was
\nrelying on to defend them. <\/p>\n
202
\n00:18:15,100 –> 00:18:19,600
\nHad deserted them.
\nAnd in chapter 4, we read in <\/p>\n
203
\n00:18:19,600 –> 00:18:27,100
\nverse 17 this lament as for us
\nour eyes as yet failed for our <\/p>\n
204
\n00:18:27,100 –> 00:18:31,200
\nvein, help in our watching, we
\nhave watched for a nation that <\/p>\n
205
\n00:18:31,200 –> 00:18:34,600
\ncould not save us and there was
\na dreadful realization. <\/p>\n
206
\n00:18:36,100 –> 00:18:40,100
\nThat Egypt that they had looked
\nto for help was nowhere to be <\/p>\n
207
\n00:18:40,100 –> 00:18:44,700
\nseen.
\nAnd lastly in Obadiah, <\/p>\n
208
\n00:18:44,700 –> 00:18:51,000
\ndescribing the destruction of
\nBabylon, we read that Edom <\/p>\n
209
\n00:18:51,100 –> 00:18:55,200
\nrejoiced at the downfall of
\nJudah. <\/p>\n
210
\n00:18:55,400 –> 00:19:00,900
\nAnd in Lamentations chapter 4,
\nat the end of this chapter, God <\/p>\n
211
\n00:19:00,900 –> 00:19:03,400
\nis going to bring into
\nremembrance. <\/p>\n
212
\n00:19:04,500 –> 00:19:11,000
\nThe sin of Eden as they beheld
\nthe the Troubles of Judah with <\/p>\n
213
\n00:19:11,000 –> 00:19:15,300
\nsuch Delight rejoice and be glad
\no daughter of Edom that dwellest<\/p>\n
214
\n00:19:15,300 –> 00:19:20,600
\nin the land of ours, that cup
\nalso shall pass through unto <\/p>\n
215
\n00:19:20,600 –> 00:19:25,700
\nthee.
\nGod would not, remember his, his<\/p>\n
216
\n00:19:25,700 –> 00:19:30,300
\njudgments and his righteousness,
\nand Eden would be judged, Thou <\/p>\n
217
\n00:19:30,300 –> 00:19:33,900
\nshalt be drunken and shalt make
\nthyself naked, the punishment of<\/p>\n
218
\n00:19:33,900 –> 00:19:35,800
\nthat in it.
\nIs accomplished o, Daughter of <\/p>\n
219
\n00:19:35,800 –> 00:19:38,300
\nZion.
\nHe will no more carry their way <\/p>\n
220
\n00:19:38,600 –> 00:19:43,000
\ninto captivity.
\nHe will visit thine iniquity o <\/p>\n
221
\n00:19:43,000 –> 00:19:47,800
\ndaughter of Eden.
\nHe will discover thy sins in the<\/p>\n
222
\n00:19:47,800 –> 00:19:52,200
\nGlee, with which Eden beheld.
\nThe destruction of Jerusalem <\/p>\n
223
\n00:19:52,200 –> 00:19:55,800
\nwould be visited upon them in
\ndue time. <\/p>\n
224
\n00:19:57,000 –> 00:20:03,500
\nSo clearly Jeremiah 52 and
\nLamentations are the same event.<\/p>\n
225
\n00:20:04,800 –> 00:20:09,900
\nJeremiah 52 is going to present.
\nThe facts Lamentations is going <\/p>\n
226
\n00:20:09,900 –> 00:20:13,800
\nto provide the feelings of the
\nnation. <\/p>\n
227
\n00:20:14,800 –> 00:20:19,000
\nJeremiah 52 describes the
\nterrible events, but <\/p>\n
228
\n00:20:19,000 –> 00:20:22,700
\nLamentations gives us this
\ninsight into the terrible and <\/p>\n
229
\n00:20:22,700 –> 00:20:25,000
\ndeep, anguish and hurt of the
\npeople. <\/p>\n
230
\n00:20:25,000 –> 00:20:29,300
\nEverything that was important to
\nthe nation and to the profit <\/p>\n
231
\n00:20:29,700 –> 00:20:35,400
\ntheir security, their religion.
\nThe priesthood, the monarchy <\/p>\n
232
\n00:20:36,000 –> 00:20:39,100
\ntheir family homes.
\nTheir positions, their relatives<\/p>\n
233
\n00:20:39,300 –> 00:20:46,200
\ntorn apart ripped apart by the
\nBabylonians suddenly and <\/p>\n
234
\n00:20:46,200 –> 00:20:49,500
\nruthlessly.
\nIt was devastating overwhelming <\/p>\n
235
\n00:20:50,100 –> 00:20:53,900
\nand Lamentations is like a
\nwindow into the feelings of the <\/p>\n
236
\n00:20:53,900 –> 00:20:57,200
\npeople of Judah, right?
\nAt this horrific time. <\/p>\n
237
\n00:20:58,100 –> 00:21:00,200
\nIt’s going to record their
\ndisbelief. <\/p>\n
238
\n00:21:01,200 –> 00:21:06,500
\nThe anguish, they hurt their
\npassion for God. <\/p>\n
239
\n00:21:07,600 –> 00:21:11,900
\nTheir struggle to understand.
\nThey had been warned so many <\/p>\n
240
\n00:21:11,900 –> 00:21:17,500
\ntimes, but they didn’t really
\nbelieve that judgment was <\/p>\n
241
\n00:21:17,500 –> 00:21:20,800
\ncoming.
\nHis an exhortation, isn’t there <\/p>\n
242
\n00:21:21,100 –> 00:21:23,400
\nin this for us?
\nHow many times brothers and <\/p>\n
243
\n00:21:23,400 –> 00:21:26,700
\nsisters in young people have?
\nWe heard Christ is coming. <\/p>\n
244
\n00:21:28,500 –> 00:21:35,200
\nChrist is coming.
\nAnd yet, somewhere in the depths<\/p>\n
245
\n00:21:35,200 –> 00:21:38,400
\nof our heart, sometimes we don’t
\nreally believe it. <\/p>\n
246
\n00:21:38,400 –> 00:21:41,200
\nHe’s about to come.
\nWell, the nation of Israel had <\/p>\n
247
\n00:21:41,200 –> 00:21:46,500
\nbeen warned and warned and
\nwarned judgment is coming, but <\/p>\n
248
\n00:21:46,500 –> 00:21:51,500
\nthey didn’t really believe that
\nGod would so drastically disturb<\/p>\n
249
\n00:21:51,500 –> 00:21:55,900
\nthe equilibrium.
\nNot to the a generation. <\/p>\n
250
\n00:21:57,000 –> 00:21:59,100
\nGod would never do this to his
\nTemple. <\/p>\n
251
\n00:22:00,100 –> 00:22:05,800
\nNot to his people.
\nBut now, as they looked around <\/p>\n
252
\n00:22:05,800 –> 00:22:11,500
\nat the devastation, the smoking
\nruins, the dead bodies. <\/p>\n
253
\n00:22:11,500 –> 00:22:20,800
\nPiled up in the streets, he had
\nhow, how, how could this be This<\/p>\n
254
\n00:22:20,800 –> 00:22:25,200
\nis the book of Lamentations and
\nactually in the Jewish <\/p>\n
255
\n00:22:25,200 –> 00:22:29,900
\ntradition, this is the title
\ngiven to the book that we know, <\/p>\n
256
\n00:22:29,900 –> 00:22:36,200
\nas Lamentations, it’s the word.
\nHow The word. <\/p>\n
257
\n00:22:36,200 –> 00:22:42,000
\nHow, in fact, the title of the
\nbook traditionally used as used <\/p>\n
258
\n00:22:42,000 –> 00:22:47,600
\nby the Jews as the first word of
\nthe three great laments in the <\/p>\n
259
\n00:22:47,600 –> 00:22:53,200
\nbook, if you hadn’t noticed or
\nknown Lamentations 1, & 2 & 4 <\/p>\n
260
\n00:22:53,400 –> 00:22:56,000
\nare the three, great laments of
\nLamentations. <\/p>\n
261
\n00:22:56,000 –> 00:23:01,900
\nAnd look how they start, how
\ndoes the city sits solitary <\/p>\n
262
\n00:23:02,600 –> 00:23:07,800
\nchapter 2?
\nHow Hef Yahweh covered the <\/p>\n
263
\n00:23:07,800 –> 00:23:13,300
\ndaughter of Zion with a cloud in
\nhis anger, chapter 4. <\/p>\n
264
\n00:23:14,000 –> 00:23:19,500
\nHow is the gold become dim?
\nHow is the most fine, gold <\/p>\n
265
\n00:23:19,500 –> 00:23:22,100
\nchanged.
\nThis is actually the traditional<\/p>\n
266
\n00:23:22,100 –> 00:23:24,900
\nname of Lamentations for the
\nJews. <\/p>\n
267
\n00:23:24,900 –> 00:23:31,500
\nIt’s this Hebrew word ech, which
\nmeans how it really speaks of <\/p>\n
268
\n00:23:31,500 –> 00:23:37,100
\nbewilderment, and confusion.
\nGrief and disbelief, how could <\/p>\n
269
\n00:23:37,100 –> 00:23:42,300
\nthis happen to us?
\nHow could we have leaked this <\/p>\n
270
\n00:23:42,600 –> 00:23:48,300
\nhappen to us?
\nNow we know other examples of <\/p>\n
271
\n00:23:48,500 –> 00:23:52,900
\nhow Lamentations and you might
\nlike to take a note of these if <\/p>\n
272
\n00:23:52,900 –> 00:23:57,300
\nyou like against chapter 1 and
\nverse 1, this is a well-known <\/p>\n
273
\n00:23:57,300 –> 00:24:00,300
\none.
\nThe lament of David for Saul and<\/p>\n
274
\n00:24:00,300 –> 00:24:07,500
\nJonathan in second of Samuel 1
\nverses 17 to 27 How are the <\/p>\n
275
\n00:24:07,500 –> 00:24:11,400
\nmighty Fallen?
\nThe beautiful upon the high <\/p>\n
276
\n00:24:11,400 –> 00:24:15,400
\nplaces of Israel Or what about
\nIsaiah? <\/p>\n
277
\n00:24:15,400 –> 00:24:21,000
\n1 in verse 21.
\nIsaiah laments, the state of <\/p>\n
278
\n00:24:21,000 –> 00:24:25,100
\nJudah and the nation.
\nHow is the faithful City become <\/p>\n
279
\n00:24:25,100 –> 00:24:29,600
\na harlot before they used to be
\njudgment and righteousness <\/p>\n
280
\n00:24:29,600 –> 00:24:34,800
\ndwelling in the city but now
\nmurderous seems Isaiah chapter 1<\/p>\n
281
\n00:24:35,500 –> 00:24:43,700
\nhas it come to be so Isaiah 14
\nin Verses 4 and 12 the perhaps <\/p>\n
282
\n00:24:43,700 –> 00:24:48,600
\nslightly satirical lament over
\nthe destruction of Babylon. <\/p>\n
283
\n00:24:49,000 –> 00:24:56,500
\nHow has the oppressor ceased the
\nGolden City ceased, or Jeremiah <\/p>\n
284
\n00:24:56,500 –> 00:24:59,900
\n48 and verse 17.
\nAnother lament in the book of <\/p>\n
285
\n00:24:59,900 –> 00:25:05,000
\nJeremiah this time about the
\nnation of Moab, how is the <\/p>\n
286
\n00:25:05,000 –> 00:25:09,800
\nstrong staff broken?
\nThe Elrod perished. <\/p>\n
287
\n00:25:10,700 –> 00:25:16,300
\nOr lastly, Ezekiel chapter 26
\nand verse 17, the destruction of<\/p>\n
288
\n00:25:16,300 –> 00:25:22,200
\nTyre how they destroyed the
\nrenowned city, which was strong <\/p>\n
289
\n00:25:22,200 –> 00:25:28,100
\nin the see this word, how
\ndescribes the Pathos and the <\/p>\n
290
\n00:25:28,100 –> 00:25:31,100
\nemotion of a lament.
\nThe whole book is to <\/p>\n
291
\n00:25:31,100 –> 00:25:33,400
\ncontemplate.
\nThis question, how could this <\/p>\n
292
\n00:25:33,400 –> 00:25:36,300
\nbe?
\nAnd if we think about any kind <\/p>\n
293
\n00:25:36,300 –> 00:25:40,300
\nof suffering, this is how all of
\nus think to begin. <\/p>\n
294
\n00:25:40,500 –> 00:25:45,300
\nWith how could this happen?
\nHow could this happen to me when<\/p>\n
295
\n00:25:45,300 –> 00:25:48,900
\nwe are confronted with intense
\nchallenges or trials or <\/p>\n
296
\n00:25:48,900 –> 00:25:51,700
\nsuffering of any kind?
\nThis Is How We Begin. <\/p>\n
297
\n00:25:51,700 –> 00:25:59,100
\nWe do not begin with them more
\nsoul-searching question of Why? <\/p>\n
298
\n00:26:00,400 –> 00:26:04,400
\nHas this happened to me?
\nWe start off with the question. <\/p>\n
299
\n00:26:04,700 –> 00:26:10,800
\nHow has it happened to me to us?
\nAnd this writer is no different.<\/p>\n
300
\n00:26:10,800 –> 00:26:16,900
\nIt all seems incomprehensible.
\nAlmost unbelievable. <\/p>\n
301
\n00:26:19,100 –> 00:26:24,600
\nSo who is the writer of
\nLamentations, who wrote the book<\/p>\n
302
\n00:26:24,700 –> 00:26:26,800
\nwhile there’s really no
\nreasonable doubt? <\/p>\n
303
\n00:26:26,800 –> 00:26:32,300
\nThat it was Jeremiah the prophet
\nand almost every commentary or <\/p>\n
304
\n00:26:32,900 –> 00:26:35,700
\ntranslation.
\nSince the 3rd Century attributes<\/p>\n
305
\n00:26:35,700 –> 00:26:39,700
\nit to Jeremiah, and there’s a
\nfew, very good reasons for that,<\/p>\n
306
\n00:26:39,700 –> 00:26:44,100
\nwhich will go through quickly
\nnow, The first one is the <\/p>\n
307
\n00:26:44,100 –> 00:26:49,000
\nevidence of the Septuagint
\nsuperscription. <\/p>\n
308
\n00:26:49,500 –> 00:26:52,800
\nSo the Septuagint was a
\ntranslation of the Hebrew <\/p>\n
309
\n00:26:52,800 –> 00:26:57,700
\nscriptures into Greek by a bunch
\nof seventy Scholars around, 250 <\/p>\n
310
\n00:26:58,000 –> 00:27:03,400
\nBC and already by 250 BC.
\nThis is what they put at the <\/p>\n
311
\n00:27:03,600 –> 00:27:07,200
\nfront of Lamentations, which we
\ndon’t have in our Bible, but is <\/p>\n
312
\n00:27:07,200 –> 00:27:11,700
\nthere in the Septuagint and it
\ncame to pass after Israel had <\/p>\n
313
\n00:27:11,700 –> 00:27:15,600
\nbeen led into Activity in
\nJerusalem had been laid waste <\/p>\n
314
\n00:27:16,100 –> 00:27:21,000
\nJeremiah set weeping and he
\nlamented with this lamentation <\/p>\n
315
\n00:27:21,100 –> 00:27:28,500
\nover Jerusalem and he said how
\ndoes the city sits solitary? <\/p>\n
316
\n00:27:28,500 –> 00:27:31,900
\nSo that’s the superscription
\nfrom the Septuagint and the <\/p>\n
317
\n00:27:32,000 –> 00:27:36,400
\nVulgate eggs with a bitter
\nSpirit sighing and wailing. <\/p>\n
318
\n00:27:36,400 –> 00:27:39,500
\nSo that’s the first piece of
\nevidence that it’s Jeremiah. <\/p>\n
319
\n00:27:40,800 –> 00:27:47,000
\nThen we have Jeremiah’s dungeon
\nexperience you remember this we <\/p>\n
320
\n00:27:47,000 –> 00:27:51,100
\nwon’t go back to Jeremiah 37 and
\n38 but you remember that he was <\/p>\n
321
\n00:27:51,100 –> 00:27:56,100
\ncast into the pit to the dungeon
\nwe’re in was no water but Maya <\/p>\n
322
\n00:27:56,100 –> 00:28:00,300
\nand he’s sunk in the mire and he
\nwas pulled out of the mire by E <\/p>\n
323
\n00:28:00,300 –> 00:28:02,900
\nbid me lick.
\nAnd when we come across in <\/p>\n
324
\n00:28:02,900 –> 00:28:08,000
\nLamentations to chapter 3, look
\nwhat we read in Lamentations 3 <\/p>\n
325
\n00:28:08,000 –> 00:28:13,200
\nverse 52.
\nOr let’s read from verse 53. <\/p>\n
326
\n00:28:13,300 –> 00:28:18,300
\nThey have cut off my life in the
\ndungeon and cast a stone upon me<\/p>\n
327
\n00:28:18,900 –> 00:28:22,200
\nWaters flowed over mine head.
\nThen I said, I’m cut off. <\/p>\n
328
\n00:28:22,400 –> 00:28:27,200
\nI called upon thy name, O Yahweh
\nout of the load dungeon thou <\/p>\n
329
\n00:28:27,200 –> 00:28:33,200
\nHast heard my voice hide not thy
\nnear at my breathing at My Cry. <\/p>\n
330
\n00:28:33,900 –> 00:28:36,900
\nDad ruis near in the day that I
\ncalled upon thee. <\/p>\n
331
\n00:28:37,500 –> 00:28:43,200
\nThey are sensed fear, not In the
\nexperience of Jeremiah and the <\/p>\n
332
\n00:28:43,200 –> 00:28:48,600
\ndungeon is here, recorded in
\nLamentations chapter 3. <\/p>\n
333
\n00:28:50,100 –> 00:28:53,700
\nAnd perhaps were given the
\ninformation in Lamentations. <\/p>\n
334
\n00:28:53,700 –> 00:28:58,100
\nWhy he bid me?
\nLike ask for 30 min to help him <\/p>\n
335
\n00:28:58,200 –> 00:29:01,400
\nfrom the city to rescue?
\nJeremiah in, Jeremiah wasn’t <\/p>\n
336
\n00:29:01,400 –> 00:29:04,900
\nlike an emaciated profit writing
\nprobably just weighed less than <\/p>\n
337
\n00:29:04,900 –> 00:29:07,500
\nme.
\nI mean, it would be easy to pull<\/p>\n
338
\n00:29:07,500 –> 00:29:10,800
\nJeremiah out of the pit with a
\ncouple of young men. <\/p>\n
339
\n00:29:10,800 –> 00:29:16,300
\nBut 30 min or here in Jeremiah,
\nit says they cast a stone upon <\/p>\n
340
\n00:29:16,300 –> 00:29:19,600
\nme and perhaps 30 min we needed
\nto pull back. <\/p>\n
341
\n00:29:19,700 –> 00:29:23,600
\nBack the heavy stone that lay
\nupon the top of the dungeon pit <\/p>\n
342
\n00:29:23,600 –> 00:29:31,200
\nthat how Jeremiah in.
\nThe phrase fear on every side is<\/p>\n
343
\n00:29:31,500 –> 00:29:35,000
\na watch cry in the book of
\nJeremiah. <\/p>\n
344
\n00:29:35,000 –> 00:29:38,200
\nNot sure if you knew that fear
\non every side, it’s what <\/p>\n
345
\n00:29:38,200 –> 00:29:40,700
\nJeremiah says over and over
\nagain. <\/p>\n
346
\n00:29:40,700 –> 00:29:44,200
\nIt’s actually the Hebrew word
\nMeg or mr. <\/p>\n
347
\n00:29:44,200 –> 00:29:46,000
\nBeebe.
\nAnd if you come back to Jeremiah<\/p>\n
348
\n00:29:46,000 –> 00:29:52,900
\nchapter 20, He’s just one
\nchapter where it occurs a couple<\/p>\n
349
\n00:29:52,900 –> 00:29:55,400
\nof times, but the other
\nreferences are up there. <\/p>\n
350
\n00:29:55,700 –> 00:30:00,400
\nJeremiah chapter, 20, look what
\nhappens in verse 3, it came to <\/p>\n
351
\n00:30:00,400 –> 00:30:04,200
\npass on the morrow that pashya
\nbrought forth Jeremiah out of <\/p>\n
352
\n00:30:04,200 –> 00:30:07,300
\nthe stocks then said Jeremiah
\nunto him. <\/p>\n
353
\n00:30:07,400 –> 00:30:10,600
\nYahweh hath.
\nNot called died name pashya but <\/p>\n
354
\n00:30:10,600 –> 00:30:12,400
\nmay go.
\nMr. Beebe. <\/p>\n
355
\n00:30:13,500 –> 00:30:15,800
\nMego mr.
\nBeebe and look what it says in <\/p>\n
356
\n00:30:15,800 –> 00:30:19,700
\nthe margin.
\nIt says fear roundabout. <\/p>\n
357
\n00:30:19,800 –> 00:30:23,000
\nThat was what Jeremiah had been
\nsaying over and over to the <\/p>\n
358
\n00:30:23,000 –> 00:30:28,200
\npeople and now Yahweh renamed
\npashya by Jeremiah’s. <\/p>\n
359
\n00:30:28,200 –> 00:30:31,300
\nWatch cry, fear.
\nOn every side, verse 10, for I <\/p>\n
360
\n00:30:31,308 –> 00:30:34,600
\nheard the deformation or the
\ndefaming of many fear on every <\/p>\n
361
\n00:30:34,600 –> 00:30:39,100
\nside.
\nIt’s a term that’s used right <\/p>\n
362
\n00:30:39,100 –> 00:30:43,500
\nthrough the book of Jeremiah and
\nwomen come to Lamentations lo <\/p>\n
363
\n00:30:43,500 –> 00:30:48,000
\nand behold this very phrase is
\ngoing to occur in Lamentations <\/p>\n
364
\n00:30:48,300 –> 00:30:55,000
\nand at the end of chapter 2 in
\nverse 22 thou Hast called as in <\/p>\n
365
\n00:30:55,000 –> 00:30:59,000
\na solemn day, my Terrors
\nroundabout. <\/p>\n
366
\n00:30:59,000 –> 00:31:02,400
\nIt’s exactly the same phrase
\nfear on every side. <\/p>\n
367
\n00:31:02,500 –> 00:31:06,700
\nSo the watch Cry of Jeremiah
\nFinds Its way into Invitations <\/p>\n
368
\n00:31:06,700 –> 00:31:09,000
\nchapter 2 and perhaps has a
\nsuggestion? <\/p>\n
369
\n00:31:09,400 –> 00:31:15,800
\nMaybe Jeremiah himself borrowed,
\nthis watch cry from Psalm 31, <\/p>\n
370
\n00:31:15,800 –> 00:31:19,000
\nwhich of course, is a highly
\nMessianic Psalm, which you can <\/p>\n
371
\n00:31:19,100 –> 00:31:25,900
\nlook at in your own time.
\nThe fourth reason why we believe<\/p>\n
372
\n00:31:25,900 –> 00:31:29,100
\nthat Jeremiah wrote the book of
\nLamentations is a simple one and<\/p>\n
373
\n00:31:29,100 –> 00:31:33,100
\nthat is the abundance of
\ncross-references in the margin <\/p>\n
374
\n00:31:33,100 –> 00:31:37,600
\nof Lamentations to Jeremiah.
\nSo what I did was just cut and <\/p>\n
375
\n00:31:37,600 –> 00:31:42,900
\npaste, all of the middle Center
\nmargins of Lamentations, in <\/p>\n
376
\n00:31:42,900 –> 00:31:46,000
\ncodon, the references to
\nJeremiah, and lo and behold, <\/p>\n
377
\n00:31:46,000 –> 00:31:50,000
\nevery few verses is a reference
\nback to Jeremiah. <\/p>\n
378
\n00:31:50,000 –> 00:31:53,300
\nThese books are in intrinsically
\nlinked together. <\/p>\n
379
\n00:31:53,400 –> 00:31:56,400
\nGet it.
\nThen, of course, we have a <\/p>\n
380
\n00:31:56,400 –> 00:32:01,200
\ncouple of other phrases, which
\nJeremiah likes to use and users <\/p>\n
381
\n00:32:01,200 –> 00:32:04,500
\noften through the book of
\nJeremiah, which also find their <\/p>\n
382
\n00:32:04,500 –> 00:32:08,400
\nway into Lamentations.
\nWe won’t look these up but the <\/p>\n
383
\n00:32:08,400 –> 00:32:13,500
\nVirgin Daughter of Zion which is
\nused in Lamentations 2 and verse<\/p>\n
384
\n00:32:13,700 –> 00:32:18,500
\n13 to describe due to come
\nstraight from Jeremiah 14 and <\/p>\n
385
\n00:32:18,500 –> 00:32:22,600
\nverse 17.
\nAnd Jeremiah is known for his <\/p>\n
386
\n00:32:22,600 –> 00:32:25,500
\nindictments of the prophet and
\nthe priest. <\/p>\n
387
\n00:32:25,500 –> 00:32:29,000
\nLike, we looked at with brother
\nJohnny this morning, the <\/p>\n
388
\n00:32:29,000 –> 00:32:32,700
\nprophet, and the priest should
\nhave been the vehicles for the <\/p>\n
389
\n00:32:32,700 –> 00:32:37,200
\nword of God Deuteronomy 18 and
\nMalachi chapter 2, but in the <\/p>\n
390
\n00:32:37,200 –> 00:32:41,200
\ndays of Jeremiah nowhere to be
\nseen and Jeremiah and deitz <\/p>\n
391
\n00:32:41,200 –> 00:32:45,400
\nprofit in Priest, prophet and
\npriest have perished. <\/p>\n
392
\n00:32:45,900 –> 00:32:49,100
\nThere is no.
\nThey speak lies and falsehood <\/p>\n
393
\n00:32:49,900 –> 00:32:53,700
\nAnd when we come to Lamentations
\nand chapter 4, we have exactly <\/p>\n
394
\n00:32:53,700 –> 00:33:00,400
\nthe same thing verse 13 for the
\nsins of her prophets and the <\/p>\n
395
\n00:33:00,400 –> 00:33:05,600
\niniquities of her priests.
\nThat have shed the blood of the <\/p>\n
396
\n00:33:05,600 –> 00:33:10,700
\njust in the midst of her.
\nSo indictment of prophets and <\/p>\n
397
\n00:33:10,700 –> 00:33:16,800
\nPriests is exactly the same.
\nAnd lastly, there’s the evidence<\/p>\n
398
\n00:33:16,800 –> 00:33:18,800
\nthat.
\nWell, if Jeremiah led, the <\/p>\n
399
\n00:33:18,800 –> 00:33:25,000
\nnational lament at the death of
\nJosiah Well, it would seem <\/p>\n
400
\n00:33:25,000 –> 00:33:28,100
\nappropriate, wouldn’t it?
\nThat Jeremiah leads the national<\/p>\n
401
\n00:33:28,100 –> 00:33:32,600
\nlament for the death of the
\nnation, if it was Jeremiah that,<\/p>\n
402
\n00:33:32,800 –> 00:33:36,100
\nthat would do it for one man.
\nSurely he would do it for the <\/p>\n
403
\n00:33:36,100 –> 00:33:38,200
\nwhole nation.
\nSo, it seems pretty clear that <\/p>\n
404
\n00:33:38,200 –> 00:33:42,800
\nthis is the outpouring of
\nJeremiah’s grief at the <\/p>\n
405
\n00:33:42,800 –> 00:33:45,800
\nDesolation and misery that he
\nsaw all around him. <\/p>\n
406
\n00:33:46,600 –> 00:33:52,800
\nProbably just days or weeks
\nafter the Babylonians had left <\/p>\n
407
\n00:33:52,800 –> 00:33:56,600
\nand the nation was floundering
\ntrying to come to grips with the<\/p>\n
408
\n00:33:56,800 –> 00:34:00,000
\nutter tragedy that had befallen
\nthem. <\/p>\n
409
\n00:34:00,700 –> 00:34:05,600
\nThis is Jeremiah’s poem of hurt
\nand sadness. <\/p>\n
410
\n00:34:06,800 –> 00:34:10,600
\nDescribing the obstinacy of a
\npeople who refuse to listen. <\/p>\n
411
\n00:34:12,500 –> 00:34:17,900
\nSo when exactly did Jeremiah
\nWright sit down and pin this <\/p>\n
412
\n00:34:17,900 –> 00:34:23,800
\nheart broken record?
\nWell, it appears from chapter 1 <\/p>\n
413
\n00:34:24,000 –> 00:34:30,000
\nand verse 11.
\nAll her people sigh, they seek <\/p>\n
414
\n00:34:30,000 –> 00:34:32,800
\nbread.
\nAnd as we read in chapter 4, in <\/p>\n
415
\n00:34:32,800 –> 00:34:38,300
\nverse 4, The children ask bread
\nand no man break with it unto <\/p>\n
416
\n00:34:38,300 –> 00:34:42,600
\nthem that the city is still in
\nthe grips of feminine. <\/p>\n
417
\n00:34:43,300 –> 00:34:48,199
\nBut the Babylonians have just
\nleft chapter 4. <\/p>\n
418
\n00:34:48,500 –> 00:34:53,100
\nIn verse 22, the punishment of
\nthine iniquity is accomplished. <\/p>\n
419
\n00:34:53,100 –> 00:34:56,400
\nHe will no more carry their way
\ninto captivity. <\/p>\n
420
\n00:34:56,400 –> 00:34:58,900
\nThe Babylonians have just left
\nJerusalem. <\/p>\n
421
\n00:35:00,100 –> 00:35:03,700
\nAnd everyone is just sitting
\ndown, trying to comprehend the <\/p>\n
422
\n00:35:03,700 –> 00:35:10,200
\nmisery that has befallen them.
\nSo Lamentations is Jeremiah’s <\/p>\n
423
\n00:35:10,300 –> 00:35:14,500
\neyewitness account of the horror
\nof the siege, the destruction of<\/p>\n
424
\n00:35:14,500 –> 00:35:18,800
\nthe city, and the temple, and
\nthe immediate aftermath in the <\/p>\n
425
\n00:35:18,800 –> 00:35:23,400
\ncity of Jerusalem.
\nJeremiah is going to pour out <\/p>\n
426
\n00:35:23,400 –> 00:35:27,900
\nhis emotion and heartache onto
\nthe pages of a scroll, as he <\/p>\n
427
\n00:35:27,900 –> 00:35:33,000
\noverflows his own feelings and
\nbitterness and regrets. <\/p>\n
428
\n00:35:33,200 –> 00:35:36,100
\nAnd disbelief this is a very
\nemotional book. <\/p>\n
429
\n00:35:36,700 –> 00:35:41,700
\nA very demonstrative book, a
\nvery graphic book and as a <\/p>\n
430
\n00:35:41,700 –> 00:35:45,100
\nresult it’s quite unique in many
\nways. <\/p>\n
431
\n00:35:45,500 –> 00:35:49,900
\nIf you think about the rest of
\nthe scriptures, Pretty much most<\/p>\n
432
\n00:35:49,900 –> 00:35:54,600
\nother books or areas that we
\nmight study have a very simple <\/p>\n
433
\n00:35:54,600 –> 00:35:57,800
\nstory or narrative that we
\nfollow. <\/p>\n
434
\n00:35:57,900 –> 00:36:04,300
\nSo, if you think about say job
\nRomans or the story of Elijah, <\/p>\n
435
\n00:36:04,500 –> 00:36:09,600
\nit’s usually some kind of
\nnarrative argument or thesis but<\/p>\n
436
\n00:36:09,600 –> 00:36:12,000
\nLamentations is quite quite
\ndifferent. <\/p>\n
437
\n00:36:12,500 –> 00:36:17,300
\nEvery chapter is going to be a
\nself-contained poem. <\/p>\n
438
\n00:36:18,300 –> 00:36:22,900
\nThe thoughts are not like a
\nsimple story or an argument that<\/p>\n
439
\n00:36:22,900 –> 00:36:29,600
\nbroken disjointed distressed.
\nAnd yet what is incredible in <\/p>\n
440
\n00:36:29,600 –> 00:36:34,600
\nthe book of Lamentations is that
\nfor all of that, there is this <\/p>\n
441
\n00:36:34,700 –> 00:36:40,700
\namazing structure to the book So
\nlook at this, this is the <\/p>\n
442
\n00:36:40,700 –> 00:36:45,300
\nwriting style of the book of
\nLamentations and see how complex<\/p>\n
443
\n00:36:45,500 –> 00:36:49,200
\nthe book is.
\nFirst of all, the book is <\/p>\n
444
\n00:36:49,300 –> 00:36:55,900
\nacrostic, so it’s made up of
\nfive chapters and every single. <\/p>\n
445
\n00:36:55,900 –> 00:37:00,400
\nWell, the first four of those
\nchapters are acrostics. <\/p>\n
446
\n00:37:01,200 –> 00:37:05,900
\nNow, we know that acrostics
\nABCD, right through to Z actor, <\/p>\n
447
\n00:37:06,000 –> 00:37:10,300
\nboth Aid memory but also to give
\nCompleteness of thought. <\/p>\n
448
\n00:37:10,300 –> 00:37:13,200
\nSo if you write out your
\nthoughts with one verse standing<\/p>\n
449
\n00:37:13,200 –> 00:37:17,700
\nwith a and then B and then C
\nright through to Z, you get the <\/p>\n
450
\n00:37:17,700 –> 00:37:21,900
\nfeeling with, by the time you
\nget to the end that you have got<\/p>\n
451
\n00:37:21,900 –> 00:37:24,800
\na completeness of thought,
\nbecause you have finished the <\/p>\n
452
\n00:37:24,800 –> 00:37:30,700
\nalphabet of thoughts and so
\nLamentations is an acrostic. <\/p>\n
453
\n00:37:30,700 –> 00:37:34,900
\nIt’s a fully outpouring of
\nJeremiah’s grief. <\/p>\n
454
\n00:37:34,900 –> 00:37:38,300
\nAnd as you know there are many
\nother acrostics in the <\/p>\n
455
\n00:37:38,300 –> 00:37:41,000
\nscriptures which which you
\nprobably have a note of already.<\/p>\n
456
\n00:37:42,000 –> 00:37:46,600
\nNot only is it an acrostic, but
\nit’s also poetry Now. <\/p>\n
457
\n00:37:46,600 –> 00:37:50,800
\nHebrew poetry is different to
\nEnglish poetry, which has maybe <\/p>\n
458
\n00:37:50,800 –> 00:37:56,700
\nbetter Rhyme or meter Jewish
\npoetry is really a rhyming of <\/p>\n
459
\n00:37:56,700 –> 00:38:02,000
\nideas rather than words, but
\nit’s got a very graphic beauty <\/p>\n
460
\n00:38:02,000 –> 00:38:05,700
\nof its own.
\nSo for example, just read with <\/p>\n
461
\n00:38:05,700 –> 00:38:10,300
\nme Lamentations 3 in verse 16
\nand see if this doesn’t conjure <\/p>\n
462
\n00:38:10,300 –> 00:38:13,100
\nup just a dream.
\nAwful awful image. <\/p>\n
463
\n00:38:13,900 –> 00:38:18,500
\nHe has also broken my teeth with
\ngravel Stones. <\/p>\n
464
\n00:38:19,100 –> 00:38:22,500
\nHis covered me with ashes mean,
\nperhaps. <\/p>\n
465
\n00:38:22,500 –> 00:38:27,100
\nI’m slightly biased seeing the
\nthe terribleness of that verse, <\/p>\n
466
\n00:38:27,400 –> 00:38:30,100
\nbut it’s still very graphic,
\nisn’t it? <\/p>\n
467
\n00:38:30,200 –> 00:38:32,500
\nWhat about chapter 4?
\nAnd verse 64. <\/p>\n
468
\n00:38:34,900 –> 00:38:41,500
\nSorry, verse 5, they that the
\ndid feed delicately are desolate<\/p>\n
469
\n00:38:41,500 –> 00:38:46,500
\nin the streets, they that were
\nbrought up in Scarlet, Embrace <\/p>\n
470
\n00:38:46,500 –> 00:38:49,000
\ndunhill’s.
\nI mean, who would do that? <\/p>\n
471
\n00:38:49,000 –> 00:38:52,400
\nThis is the graphic language of
\nHebrew poetry. <\/p>\n
472
\n00:38:54,100 –> 00:38:58,500
\nThen we have a whole lot of
\nparallelism in the book of <\/p>\n
473
\n00:38:58,500 –> 00:39:03,700
\nLamentations, especially
\nLamentations chapter 5 where 21 <\/p>\n
474
\n00:39:03,800 –> 00:39:06,900
\nout of the 22 verses with verse
\n9. <\/p>\n
475
\n00:39:06,900 –> 00:39:11,200
\nParalleling verse 10 are
\nparallel statements, so just to <\/p>\n
476
\n00:39:11,200 –> 00:39:15,000
\ngive you a bit of a feel for
\nthat, perhaps, we read, say, <\/p>\n
477
\n00:39:15,300 –> 00:39:22,900
\nverse 11, they ravished the
\nwomen in Zion and the maids in <\/p>\n
478
\n00:39:22,900 –> 00:39:25,500
\nthe city of Jerusalem.
\nThe two parts of the Versa <\/p>\n
479
\n00:39:25,500 –> 00:39:28,600
\nparalleled together, princes are
\nhanged up by their hand. <\/p>\n
480
\n00:39:28,900 –> 00:39:31,200
\nThe faces of the elders were not
\nhonored. <\/p>\n
481
\n00:39:31,200 –> 00:39:35,000
\nSo, parallel statements, there’s
\na lot of this, in the book of <\/p>\n
482
\n00:39:35,000 –> 00:39:38,900
\nLamentations, in fact, around
\ntwo-thirds of the whole book <\/p>\n
483
\n00:39:39,200 –> 00:39:44,100
\nexhibits parallelism, and it’s a
\nway of expressing inconsolable <\/p>\n
484
\n00:39:44,100 –> 00:39:48,300
\ngrief, I mean, if it was bad
\nenough, That the princes were <\/p>\n
485
\n00:39:48,300 –> 00:39:50,800
\nhanged up by their wrists to
\ndie. <\/p>\n
486
\n00:39:52,100 –> 00:39:55,900
\nThe faces of the elders would
\ndisfigured, I mean, it just adds<\/p>\n
487
\n00:39:55,900 –> 00:40:00,100
\ngrief to grief.
\nIt’s a way of expressing the <\/p>\n
488
\n00:40:00,100 –> 00:40:05,900
\nterribleness of the situation.
\nThen that laments as we have <\/p>\n
489
\n00:40:05,900 –> 00:40:11,200
\nnoted Lamentations one and two
\nand four dirges which are <\/p>\n
490
\n00:40:11,200 –> 00:40:15,900
\nconcluded by a prayer and it’s
\ngoing to be my suggestion that <\/p>\n
491
\n00:40:15,900 –> 00:40:22,700
\nLamentations 5 is really the
\nprayer that concludes the lament<\/p>\n
492
\n00:40:22,700 –> 00:40:25,500
\nof chapter 4.
\nSo chapter 1 is a lament <\/p>\n
493
\n00:40:25,500 –> 00:40:28,800
\nfinishes with a prayer chapter 2
\nand lament finishes with a <\/p>\n
494
\n00:40:28,808 –> 00:40:34,300
\nprayer, chapter 4 and the mint
\nand it finishes with the rare of<\/p>\n
495
\n00:40:34,300 –> 00:40:40,800
\nchapter 5.
\nAnd lastly, over and above all <\/p>\n
496
\n00:40:40,800 –> 00:40:43,800
\nof these things.
\nThere’s also a drama. <\/p>\n
497
\n00:40:44,600 –> 00:40:48,800
\nThere’s a play of characters
\nthat’s happening in the story, <\/p>\n
498
\n00:40:48,800 –> 00:40:50,500
\nwhich we’ll look at in just a
\nsecond. <\/p>\n
499
\n00:40:50,500 –> 00:40:53,400
\nThis is a very complex
\ncomposition. <\/p>\n
500
\n00:40:54,200 –> 00:40:58,200
\nImagine writing.
\nIn acrostic. <\/p>\n
501
\n00:40:59,800 –> 00:41:05,700
\nDramatized funeral poem.
\nI mean it’s like so much kind of<\/p>\n
502
\n00:41:05,700 –> 00:41:10,300
\ncrammed into one type of
\nwriting, clearly God wanted this<\/p>\n
503
\n00:41:10,300 –> 00:41:16,100
\nbook with its memories its
\nHorrors and it’s hopes to be <\/p>\n
504
\n00:41:16,100 –> 00:41:21,100
\nrecorded and I believe rather
\nthan sisters that the horror of <\/p>\n
505
\n00:41:21,100 –> 00:41:26,600
\nthe Babylonian captivity is
\nrecorded for us because in all <\/p>\n
506
\n00:41:26,600 –> 00:41:30,900
\nof its horror, it’s going to
\npoint forward To the experiences<\/p>\n
507
\n00:41:30,900 –> 00:41:33,400
\nof Christ.
\nI don’t know if you noticed this<\/p>\n
508
\n00:41:33,400 –> 00:41:37,600
\nbut every as we read through
\nJeremiah chapter 52, did you <\/p>\n
509
\n00:41:37,600 –> 00:41:40,300
\nnotice?
\nAnd perhaps this is one of my <\/p>\n
510
\n00:41:40,300 –> 00:41:42,100
\nlittle pet topic.
\nSo forgive me. <\/p>\n
511
\n00:41:42,600 –> 00:41:48,000
\nBut did you notice verse 7, then
\nthe city was broken up all the <\/p>\n
512
\n00:41:48,000 –> 00:41:52,300
\nmen of War fled and went forth
\nout of the city By Night. <\/p>\n
513
\n00:41:52,300 –> 00:41:58,100
\nBy the way, of the gate between
\nthe two walls which was by the <\/p>\n
514
\n00:41:58,100 –> 00:42:01,700
\nKing’s Garden These are picture
\nbrothers and sisters of <\/p>\n
515
\n00:42:01,700 –> 00:42:06,000
\ncrucifixion.
\nA wall on one side, a wall on <\/p>\n
516
\n00:42:06,000 –> 00:42:09,800
\nthe other in between the Kings
\ngate. <\/p>\n
517
\n00:42:10,600 –> 00:42:13,500
\nThere is Devastation, death
\ndestruction. <\/p>\n
518
\n00:42:14,000 –> 00:42:19,800
\nAll portrayed here in the end of
\nthe Commonwealth of Judah, at <\/p>\n
519
\n00:42:19,800 –> 00:42:23,600
\nleast by the Babylonians, and
\nit’s going to stand forth as an <\/p>\n
520
\n00:42:23,600 –> 00:42:29,300
\nexample of suffering of which
\nJeremiah would be part, is it? <\/p>\n
521
\n00:42:29,400 –> 00:42:32,200
\nIt is an embodiment of what was
\ngoing to come in the life of our<\/p>\n
522
\n00:42:32,200 –> 00:42:36,900
\nLord Jesus Christ.
\nThis is a masterpiece brothers <\/p>\n
523
\n00:42:36,900 –> 00:42:40,600
\nand sisters that has transcended
\nand outlived the fall of <\/p>\n
524
\n00:42:40,600 –> 00:42:44,600
\nJerusalem itself.
\nSo who are the characters in <\/p>\n
525
\n00:42:44,600 –> 00:42:49,700
\nthis remarkable drama?
\nThis political acrostic poem. <\/p>\n
526
\n00:42:50,700 –> 00:42:55,300
\nWell, it’s extremely helpful to,
\nto know who the characters are <\/p>\n
527
\n00:42:55,300 –> 00:42:58,800
\nin the book of Lamentations and
\nafterwards. <\/p>\n
528
\n00:42:58,800 –> 00:43:02,600
\nYou might like to Avail yourself
\nof one of these, this is just a <\/p>\n
529
\n00:43:02,607 –> 00:43:07,000
\ncopy of the whole book of
\nAnnotations with all of the <\/p>\n
530
\n00:43:07,000 –> 00:43:09,700
\npronouns and the different
\nsections colored in. <\/p>\n
531
\n00:43:09,700 –> 00:43:12,600
\nSo if you’ve got nothing to do
\nin the afternoons, this would be<\/p>\n
532
\n00:43:12,900 –> 00:43:15,700
\na wonderful way to spend an hour
\njust to color in. <\/p>\n
533
\n00:43:16,600 –> 00:43:19,200
\nThere’s no markings it’s just
\ncoloring in right through the <\/p>\n
534
\n00:43:19,200 –> 00:43:22,500
\nbook of Lamentations, but it
\nreally helps to understand who’s<\/p>\n
535
\n00:43:22,500 –> 00:43:26,200
\nspeaking who’s talking because
\nthere are a bunch of different <\/p>\n
536
\n00:43:26,200 –> 00:43:30,300
\ncharacters in this drama.
\nSo these are the characters in <\/p>\n
537
\n00:43:30,300 –> 00:43:34,700
\nthe story of Lamentations.
\nFirst of all, Jeremiah is going <\/p>\n
538
\n00:43:34,700 –> 00:43:38,100
\nto speak as an on looking
\nnarrator. <\/p>\n
539
\n00:43:39,300 –> 00:43:43,100
\nHe’s going to narrate the story.
\nHe’s going to describe the <\/p>\n
540
\n00:43:43,100 –> 00:43:49,900
\nnation as an oppressed woman and
\nhe’s going to use the pronouns, <\/p>\n
541
\n00:43:49,900 –> 00:43:52,900
\nshe and her.
\nSo for example, this is how the <\/p>\n
542
\n00:43:52,900 –> 00:43:56,000
\nbook starts and Lamentations 1
\nverse 1. <\/p>\n
543
\n00:43:56,300 –> 00:43:59,600
\nHow does the city’s solitary?
\nThat was full of people? <\/p>\n
544
\n00:43:59,800 –> 00:44:03,900
\nHow is she become a widow?
\nShe that was great among the <\/p>\n
545
\n00:44:03,900 –> 00:44:06,500
\nNations and Princess among the
\nprovinces. <\/p>\n
546
\n00:44:06,800 –> 00:44:12,500
\nHow is she become tributary?
\nHow has the princess become a <\/p>\n
547
\n00:44:12,500 –> 00:44:15,800
\nslave?
\nHe’s describing Jerusalem as an <\/p>\n
548
\n00:44:15,800 –> 00:44:23,000
\noppressed woman, then we have
\nJeremiah’s personal Reflections <\/p>\n
549
\n00:44:23,200 –> 00:44:27,400
\nand that’s characterized by the
\npronouns, my or mine. <\/p>\n
550
\n00:44:27,600 –> 00:44:31,700
\nSo we know that it’s Jeremiah
\npersonally reflecting on the <\/p>\n
551
\n00:44:31,700 –> 00:44:35,900
\nsituation.
\nSo for instance, in Chapter 2 in<\/p>\n
552
\n00:44:35,900 –> 00:44:41,500
\nverse 11, it says mine eyes.
\nEyes, do fail with tears. <\/p>\n
553
\n00:44:41,800 –> 00:44:45,100
\nMy bowels are troubled.
\nMy liver is poured upon the <\/p>\n
554
\n00:44:45,100 –> 00:44:49,200
\nEarth for the destruction of the
\ndaughter of my people. <\/p>\n
555
\n00:44:49,200 –> 00:44:53,100
\nThis is Jeremiah speaking
\nhimself. <\/p>\n
556
\n00:44:54,000 –> 00:45:01,100
\nHis personal reflections.
\nThen we have Jerusalem herself, <\/p>\n
557
\n00:45:01,400 –> 00:45:04,800
\ntalking.
\nThat’s also going to have the <\/p>\n
558
\n00:45:04,800 –> 00:45:10,500
\npersonal pronouns, my or mine,
\nor I, but it’s not Jeremiah <\/p>\n
559
\n00:45:10,500 –> 00:45:14,300
\nspeaking.
\nIt’s the city of Jerusalem. <\/p>\n
560
\n00:45:15,300 –> 00:45:19,900
\nSpeaking.
\nSo for instance chapter 1, if <\/p>\n
561
\n00:45:19,900 –> 00:45:28,100
\nyou’re there at the end of verse
\n9, o Yahweh behold my Affliction<\/p>\n
562
\n00:45:28,700 –> 00:45:31,300
\nfor the enemy has magnified
\nhimself. <\/p>\n
563
\n00:45:31,400 –> 00:45:35,600
\nThat’s not Jeremiah speaking.
\nThat’s the city of Jerusalem <\/p>\n
564
\n00:45:35,700 –> 00:45:40,300
\nspeaking.
\nOr perhaps later on in that <\/p>\n
565
\n00:45:40,300 –> 00:45:46,400
\nsection verse 14, the Yoke of my
\ntransgression has Bound in his <\/p>\n
566
\n00:45:46,400 –> 00:45:49,400
\nhand, they’re raised in come up
\nupon my neck. <\/p>\n
567
\n00:45:49,500 –> 00:45:51,500
\nHe hath made my strength to
\nfall. <\/p>\n
568
\n00:45:51,600 –> 00:45:55,100
\nYahweh has delivered me into
\ntheir hands from whom I am not <\/p>\n
569
\n00:45:55,100 –> 00:45:57,200
\nable to rise up.
\nYeah, we have trodden Under <\/p>\n
570
\n00:45:57,200 –> 00:45:59,700
\nFoot, all my mighty men in the
\nmidst of me. <\/p>\n
571
\n00:45:59,800 –> 00:46:05,400
\nThis is not Jeremiah speaking.
\nThe me is Jerusalem speaking, as<\/p>\n
572
\n00:46:05,600 –> 00:46:12,000
\nthe oppressed woman.
\nThen we also have the enemies, <\/p>\n
573
\n00:46:12,800 –> 00:46:18,500
\nthe enemies of Jerusalem, the
\nHeathen, the persecutors, which <\/p>\n
574
\n00:46:18,500 –> 00:46:23,800
\nare going to speak.
\nSo for example, chapter 2 and <\/p>\n
575
\n00:46:23,800 –> 00:46:28,700
\nverse 16 at the end of the
\nverse, well verse 16 and <\/p>\n
576
\n00:46:28,700 –> 00:46:31,600
\nentirety, I guess then enemies
\nhave opened their mouth against <\/p>\n
577
\n00:46:31,600 –> 00:46:35,000
\nthem, they hiss gnash their
\nteeth and they say we have <\/p>\n
578
\n00:46:35,000 –> 00:46:37,800
\nswallowed her up.
\nCertainly this is the day that <\/p>\n
579
\n00:46:37,800 –> 00:46:41,500
\nwe look for we Found and we have
\nseen it. <\/p>\n
580
\n00:46:41,900 –> 00:46:45,700
\nThis is the joy of the
\nBabylonians as they Encompass <\/p>\n
581
\n00:46:45,700 –> 00:46:51,400
\nJerusalem and took her Then
\nthere’s those that pass by, <\/p>\n
582
\n00:46:51,800 –> 00:46:55,600
\nthere’s the other nations that
\nare looking on like Edom and <\/p>\n
583
\n00:46:55,600 –> 00:47:00,700
\nMoab with such delight at the
\ndownfall of Jerusalem. <\/p>\n
584
\n00:47:01,500 –> 00:47:05,100
\nSo, if you’re still there, in
\nChapter 2, there in verse 15, <\/p>\n
585
\n00:47:05,200 –> 00:47:10,400
\nall that pass by clap their
\nhands, they hiss, and wag their <\/p>\n
586
\n00:47:10,400 –> 00:47:13,400
\nhead at the daughter of
\nJerusalem saying, is this the <\/p>\n
587
\n00:47:13,400 –> 00:47:17,700
\ncity that men call the
\nPerfection of beauty, the joy of<\/p>\n
588
\n00:47:17,700 –> 00:47:19,800
\nthe Whole earth.
\nYou can just imagine the <\/p>\n
589
\n00:47:19,800 –> 00:47:24,700
\nderision of the edomites. if you
\nthought you were special, look <\/p>\n
590
\n00:47:24,700 –> 00:47:31,800
\nat you a smoking ruin, They’re
\ngoing to be incorporated into <\/p>\n
591
\n00:47:32,300 –> 00:47:36,800
\nthe drama of Lamentations those
\nthat pass by. <\/p>\n
592
\n00:47:38,600 –> 00:47:44,700
\nAnd lastly we have in chapter 3
\nis we read in verse 1. <\/p>\n
593
\n00:47:46,600 –> 00:47:52,700
\nI am the man that hath seen
\nAffliction by the rod of his <\/p>\n
594
\n00:47:52,700 –> 00:47:58,500
\nwrath and chapter three is going
\nto be largely again the <\/p>\n
595
\n00:47:58,500 –> 00:48:01,800
\ndescription of Jeremiah’s
\nfeelings. <\/p>\n
596
\n00:48:02,100 –> 00:48:06,100
\nBut from the point of view of
\nsomeone who is almost like <\/p>\n
597
\n00:48:06,500 –> 00:48:14,600
\nabove, Jeremiah himself, this
\nman who has seen affliction So <\/p>\n
598
\n00:48:14,800 –> 00:48:19,800
\nhere’s a list of of where all of
\nthose people occur and all of <\/p>\n
599
\n00:48:19,800 –> 00:48:23,700
\nits on this handout and color.
\nSo that would be a good way of <\/p>\n
600
\n00:48:23,700 –> 00:48:25,300
\ndoing it.
\nIf you if you would like to in <\/p>\n
601
\n00:48:25,300 –> 00:48:29,100
\nthe next couple of days there
\nare only 30 copies. <\/p>\n
602
\n00:48:29,100 –> 00:48:33,000
\nSo perhaps share.
\nIf you’re a couple or if you <\/p>\n
603
\n00:48:33,000 –> 00:48:36,200
\nwould or young people share or
\nonce you’ve finished bring them <\/p>\n
604
\n00:48:36,200 –> 00:48:38,300
\nback up and someone else can use
\nthem, that will be great. <\/p>\n
605
\n00:48:39,600 –> 00:48:43,600
\nSo we have this, this Cascade of
\ndifferent characters Dura Maya <\/p>\n
606
\n00:48:43,600 –> 00:48:47,600
\nis going to narrate, he’s going
\nto share his own personal grief.<\/p>\n
607
\n00:48:48,400 –> 00:48:52,100
\nHe’s going to impersonate the
\nnation is a crushed desolate. <\/p>\n
608
\n00:48:52,100 –> 00:48:56,600
\nWoman is going to describe the
\nenemies in the gloating Nations <\/p>\n
609
\n00:48:56,600 –> 00:49:00,500
\nround about.
\nBut then in chapter 3, he’s <\/p>\n
610
\n00:49:00,500 –> 00:49:04,200
\ngoing to describe his own
\nposition of loneliness and <\/p>\n
611
\n00:49:04,200 –> 00:49:07,300
\nsorrow.
\nAmidst the suffering surrounding<\/p>\n
612
\n00:49:07,300 –> 00:49:11,000
\nhim.
\nSo, as we’ve said, primarily <\/p>\n
613
\n00:49:11,700 –> 00:49:15,400
\nchapter 3, the man who has seen
\nAffliction, the primary sense is<\/p>\n
614
\n00:49:15,400 –> 00:49:19,000
\nthe faithful Prophet Jeremiah,
\nbut of course in the ultimate <\/p>\n
615
\n00:49:19,000 –> 00:49:23,500
\nsense, it is really going to
\nprefigure our Lord Jesus Christ.<\/p>\n
616
\n00:49:25,100 –> 00:49:28,400
\nAnd as we said at the beginning,
\nthe man of chapter 3 is going to<\/p>\n
617
\n00:49:28,400 –> 00:49:32,800
\nbe absolutely critical to this
\nstory of Lamentations and <\/p>\n
618
\n00:49:32,800 –> 00:49:39,400
\nwithout even looking at what he
\nsays in chapter 3 Just by <\/p>\n
619
\n00:49:39,400 –> 00:49:43,200
\nlooking at the structure of the
\nbook, we can clearly see that <\/p>\n
620
\n00:49:43,200 –> 00:49:47,300
\nthis man and his thoughts are
\nthe turning point of <\/p>\n
621
\n00:49:47,300 –> 00:49:49,800
\nLamentations.
\nSo here’s the five chapters of <\/p>\n
622
\n00:49:50,100 –> 00:49:53,100
\nLamentations and just look at
\nthe structure of each of the <\/p>\n
623
\n00:49:53,100 –> 00:49:58,600
\nchapters.
\nChapters 1 and 2 and 4, as we <\/p>\n
624
\n00:49:58,600 –> 00:50:03,200
\nsaid, are the three main laments
\nthat all acrostic, they all have<\/p>\n
625
\n00:50:03,200 –> 00:50:07,000
\n22 verses 1 verse for each
\nletter of the Hebrew. <\/p>\n
626
\n00:50:07,000 –> 00:50:13,600
\nAlphabet They are two, three
\nlines per stanza, three lines <\/p>\n
627
\n00:50:13,600 –> 00:50:15,800
\nper stanza in two lines per
\nstanza. <\/p>\n
628
\n00:50:15,800 –> 00:50:20,200
\nSo by the time we get to chapter
\n4, there’s a little less coming <\/p>\n
629
\n00:50:20,200 –> 00:50:23,600
\ninto the lament of chapter 4.
\nJust a little less. <\/p>\n
630
\n00:50:24,900 –> 00:50:29,300
\nThe overwhelming grief is
\nsubsiding by chapter 4. <\/p>\n
631
\n00:50:30,500 –> 00:50:34,500
\nBut they are all national
\nlaments that start with the <\/p>\n
632
\n00:50:34,500 –> 00:50:37,700
\nword.
\nHow, how could this happen? <\/p>\n
633
\n00:50:39,700 –> 00:50:45,400
\nBut when you come to chapter 3,
\nchapter 3 and chapter 5 are <\/p>\n
634
\n00:50:45,400 –> 00:50:48,900
\nquite different.
\nFirstly, chapter 3 is still an <\/p>\n
635
\n00:50:48,900 –> 00:50:53,300
\nacrostic, but it gives three
\nverses to each of the letters of<\/p>\n
636
\n00:50:53,300 –> 00:50:57,800
\nthe Hebrew alphabet.
\nSo this 66 verses in chapter 3 <\/p>\n
637
\n00:50:57,900 –> 00:51:03,400
\nand when we come to chapter 5,
\nthere’s only one line per stanza<\/p>\n
638
\n00:51:03,400 –> 00:51:07,000
\nand it’s not acrostic but still
\n22 verses. <\/p>\n
639
\n00:51:08,300 –> 00:51:11,400
\nSo something’s happening, isn’t
\nthere in the story? <\/p>\n
640
\n00:51:12,000 –> 00:51:18,100
\nAnd when we come to chapter 5,
\nlook how it starts, it does not <\/p>\n
641
\n00:51:18,100 –> 00:51:24,000
\nstart with the word how it
\nstarts with the word. <\/p>\n
642
\n00:51:24,800 –> 00:51:29,900
\nRemember o Yahweh.
\nNow there’s a change, isn’t <\/p>\n
643
\n00:51:29,900 –> 00:51:32,000
\nthere?
\nThis is no longer the nation <\/p>\n
644
\n00:51:32,000 –> 00:51:34,000
\nasking.
\nHow has this happened to us? <\/p>\n
645
\n00:51:34,500 –> 00:51:38,000
\nThis is the nation seeking to
\nremember now. <\/p>\n
646
\n00:51:38,100 –> 00:51:40,500
\nIs that idea come from?
\nAnd the answer is, it comes out <\/p>\n
647
\n00:51:40,500 –> 00:51:44,900
\nof chapter 3.
\nWe’re in verses. <\/p>\n
648
\n00:51:46,100 –> 00:51:51,200
\nSay 17 to 21.
\nThe prophet is going to <\/p>\n
649
\n00:51:51,200 –> 00:51:54,700
\nremember.
\nHe’s going to recall to mind <\/p>\n
650
\n00:51:54,700 –> 00:51:58,800
\ncertain things in chapter 5
\ndraws. <\/p>\n
651
\n00:51:58,800 –> 00:52:05,200
\nIts inspiration from chapter
\nthree, chapter 3 is an <\/p>\n
652
\n00:52:05,200 –> 00:52:10,200
\nindividual lament and a prayer
\nin chapter 5 is going to be the <\/p>\n
653
\n00:52:10,200 –> 00:52:15,000
\nNational Prayer after the
\nnational lament so we can see <\/p>\n
654
\n00:52:15,300 –> 00:52:22,000
\nthat chapter 3 really becomes
\nthe basis for the change in the <\/p>\n
655
\n00:52:22,000 –> 00:52:25,400
\nnation’s thoughts that we can
\nsee in chapter 5. <\/p>\n
656
\n00:52:25,400 –> 00:52:29,700
\nIt’s different It’s different by
\nthe time we get to chapter 5. <\/p>\n
657
\n00:52:30,000 –> 00:52:34,600
\nSo chapter 3 is the turning
\npoint before the nation appealed<\/p>\n
658
\n00:52:34,600 –> 00:52:39,500
\nto the passes by for sympathy.
\nIs it nothing to you only that <\/p>\n
659
\n00:52:39,500 –> 00:52:44,100
\npass by Lana grief?
\nBy the time you come to the end <\/p>\n
660
\n00:52:44,100 –> 00:52:48,300
\nof the book, they’re no longer
\nappealing to passes by for <\/p>\n
661
\n00:52:48,300 –> 00:52:51,800
\nsympathy.
\nThey’re appealing to God for <\/p>\n
662
\n00:52:51,800 –> 00:52:55,300
\nMercy.
\nThere’s a change in this book. <\/p>\n
663
\n00:52:56,900 –> 00:53:00,500
\nIs a turning point.
\nSo what’s happening or <\/p>\n
664
\n00:53:00,500 –> 00:53:04,600
\nLamentations one and two, the
\nsituation is confusing hopeless <\/p>\n
665
\n00:53:04,600 –> 00:53:09,400
\nand overwhelming, the city that
\nwas described as the Perfection <\/p>\n
666
\n00:53:09,400 –> 00:53:11,500
\nof Beauty.
\nAnd the joy of the whole earth <\/p>\n
667
\n00:53:11,700 –> 00:53:15,900
\nis is in smoldering ruins.
\nIt’s gone from being full of <\/p>\n
668
\n00:53:15,900 –> 00:53:23,000
\npeople, vibrant bustling, Two
\nsolitary in empty Jerusalem, has<\/p>\n
669
\n00:53:23,000 –> 00:53:27,500
\ngone from being a princess to a
\nslave from wealthy to being a <\/p>\n
670
\n00:53:27,500 –> 00:53:30,300
\nwidow.
\nThe walls in the towers symbols <\/p>\n
671
\n00:53:30,300 –> 00:53:35,000
\nof God’s protection gone.
\nThe prophets and the wise men <\/p>\n
672
\n00:53:35,200 –> 00:53:40,700
\nsymbols of God’s guidance, gone
\nthe temple and its priests <\/p>\n
673
\n00:53:41,100 –> 00:53:46,200
\nsymbols of God’s presence, gone
\nand Lamentations one, and two <\/p>\n
674
\n00:53:46,700 –> 00:53:49,300
\nthe expression of almost in
\nExpress. <\/p>\n
675
\n00:53:49,400 –> 00:53:53,400
\nDouble grief, disbelief and
\nhopelessness. <\/p>\n
676
\n00:53:55,400 –> 00:53:59,900
\nBut then, out of the smoking,
\nruins of the city emerges in <\/p>\n
677
\n00:53:59,900 –> 00:54:06,000
\nchapter 3, a single Survivor, a
\nman who has seen Affliction, a <\/p>\n
678
\n00:54:06,000 –> 00:54:10,400
\nsingle individual, one faithful
\nman who in the heart of the book<\/p>\n
679
\n00:54:10,600 –> 00:54:14,500
\nand chapter three is going to
\nbring hope to a hopeless <\/p>\n
680
\n00:54:14,500 –> 00:54:18,200
\nsituation.
\nHe’s going to make sense of what<\/p>\n
681
\n00:54:18,200 –> 00:54:21,200
\nhas up until now been
\nincomprehensible. <\/p>\n
682
\n00:54:22,100 –> 00:54:26,000
\nA man who can see past the
\nsuffering to the ultimate good, <\/p>\n
683
\n00:54:26,200 –> 00:54:30,700
\nwho doesn’t just ask how, but
\nwho remembers who it is? <\/p>\n
684
\n00:54:30,700 –> 00:54:34,100
\nThat is in control.
\nHowever, desperate the situation<\/p>\n
685
\n00:54:34,100 –> 00:54:39,600
\nis This man.
\nIs of course our Lord. <\/p>\n
686
\n00:54:39,600 –> 00:54:43,400
\nJesus Christ.
\nHe knows that it is God who has <\/p>\n
687
\n00:54:43,400 –> 00:54:47,200
\nbrought the Affliction and even
\nthough we might not comprehend <\/p>\n
688
\n00:54:47,200 –> 00:54:53,600
\nwhy he always has a reason.
\nAnd amongst the devastation, the<\/p>\n
689
\n00:54:53,600 –> 00:54:57,400
\nruin lives that have been left
\nbehind this man, who’s seen <\/p>\n
690
\n00:54:57,400 –> 00:55:00,300
\nAffliction steps forward to
\noffer hope. <\/p>\n
691
\n00:55:00,300 –> 00:55:05,600
\nAnd meaning in the climax of the
\nbook is there in chapter 3 in <\/p>\n
692
\n00:55:05,600 –> 00:55:14,700
\nverses 31 to 33, For Yahweh will
\nnot cast off forever, but though<\/p>\n
693
\n00:55:14,700 –> 00:55:18,000
\nhe caused grief yet.
\nWill he have compassion? <\/p>\n
694
\n00:55:18,200 –> 00:55:21,500
\nAccording to the multitude of
\nhis mercies for? <\/p>\n
695
\n00:55:21,500 –> 00:55:26,600
\nHe does not afflict willingly
\nnor grieve The Children of Men. <\/p>\n
696
\n00:55:27,900 –> 00:55:32,500
\nThis man who was also shared in
\nthe Affliction of the nation. <\/p>\n
697
\n00:55:33,500 –> 00:55:36,900
\nBut in chapter 3 is we read in
\nverse 52. <\/p>\n
698
\n00:55:37,400 –> 00:55:39,700
\nMine enemies.
\nChase me soar like a bird <\/p>\n
699
\n00:55:39,700 –> 00:55:42,800
\nwithout cause this man is
\ninnocent. <\/p>\n
700
\n00:55:43,500 –> 00:55:47,000
\nSo here’s a man who shared all
\nthe sufferings of the nation, <\/p>\n
701
\n00:55:47,000 –> 00:55:49,600
\nbut he hadn’t done a single
\nthing wrong. <\/p>\n
702
\n00:55:51,600 –> 00:55:55,700
\nAnd he still suffering.
\nThis man is able to bring <\/p>\n
703
\n00:55:55,700 –> 00:55:59,500
\nperspective and awareness of
\nGod’s presence and his <\/p>\n
704
\n00:55:59,500 –> 00:56:03,300
\nchastening hand and appreciation
\nthat this chastening is <\/p>\n
705
\n00:56:03,300 –> 00:56:07,200
\nnecessary.
\nAnd an acknowledgement that he <\/p>\n
706
\n00:56:07,200 –> 00:56:11,400
\nultimately will save us if we
\nturn to him. <\/p>\n
707
\n00:56:11,900 –> 00:56:18,000
\nSo this book is actually a
\nparable of Our Lives, a parable <\/p>\n
708
\n00:56:18,800 –> 00:56:23,000
\nof Our Lives.
\nIt starts out in chapters 1 and <\/p>\n
709
\n00:56:23,000 –> 00:56:27,400
\n2 with the community Afflicted
\nbecause of sins suffering <\/p>\n
710
\n00:56:27,400 –> 00:56:31,400
\nterribly.
\nThen in chapter 3, we’re <\/p>\n
711
\n00:56:31,400 –> 00:56:37,400
\nintroduced to this individual
\nman who is Afflicted with the <\/p>\n
712
\n00:56:37,400 –> 00:56:42,500
\ncommunity.
\nDespite his innocence verse 52 <\/p>\n
713
\n00:56:44,200 –> 00:56:49,800
\nAnd this one individual is able
\nto inspire the community, to <\/p>\n
714
\n00:56:49,800 –> 00:56:53,500
\npray to God and to return back
\nto him. <\/p>\n
715
\n00:56:53,700 –> 00:56:57,100
\nThis is the story in the picture
\nof our Lord, Jesus Christ. <\/p>\n
716
\n00:56:57,300 –> 00:57:03,300
\nAnd so, the nation does they see
\nin this man, the man who is able<\/p>\n
717
\n00:57:03,300 –> 00:57:09,400
\nto provide that hope they
\nparticipate with him in his, in <\/p>\n
718
\n00:57:09,400 –> 00:57:13,800
\nhis hope, in seeing purpose and
\nmeaning and he in turn. <\/p>\n
719
\n00:57:14,000 –> 00:57:16,600
\nAble to become their
\nrepresentative. <\/p>\n
720
\n00:57:16,800 –> 00:57:21,400
\nThis is a parable, a picture of
\nthe atonement the saving work of<\/p>\n
721
\n00:57:21,400 –> 00:57:25,300
\nChrist, who suffered more than
\nall of us, despite being <\/p>\n
722
\n00:57:25,300 –> 00:57:28,400
\ncompletely Innocent.
\nBut who is able to inspire us <\/p>\n
723
\n00:57:28,700 –> 00:57:32,100
\nwith meaning, and hope even in
\nthe most desperately Bleak <\/p>\n
724
\n00:57:32,300 –> 00:57:35,200
\nsituations.
\nSo that we can turn to God <\/p>\n
725
\n00:57:35,800 –> 00:57:40,600
\nbecome associated with the one
\nwho is able to bring Salvation, <\/p>\n
726
\n00:57:40,600 –> 00:57:43,800
\nits Christ perspective in the
\nface of suffering. <\/p>\n
727
\n00:57:43,900 –> 00:57:49,200
\nThat can bring meaning yet
\nlearned he obedience by the <\/p>\n
728
\n00:57:49,200 –> 00:57:53,100
\nthings which he suffered.
\nSo chapter 3 becomes the turning<\/p>\n
729
\n00:57:53,100 –> 00:57:58,500
\npoint of this book what Was
\nincomprehensible despair. <\/p>\n
730
\n00:57:58,700 –> 00:58:03,000
\nNow has meaning though he will
\ncause grief yet? <\/p>\n
731
\n00:58:03,000 –> 00:58:07,100
\nWill he have compassion?
\nWe are not the victims of the <\/p>\n
732
\n00:58:07,100 –> 00:58:10,000
\ncapricious forces of natural
\nselection. <\/p>\n
733
\n00:58:10,100 –> 00:58:13,500
\nWe have a heavenly father, who
\ncares? <\/p>\n
734
\n00:58:14,200 –> 00:58:19,800
\nFor us who is merciful as well
\nas faithful to his word is good <\/p>\n
735
\n00:58:19,800 –> 00:58:23,700
\nto those that wait for him.
\nSo this book has a development <\/p>\n
736
\n00:58:23,700 –> 00:58:28,300
\nof understanding and progression
\nof how we think about suffering <\/p>\n
737
\n00:58:28,300 –> 00:58:32,300
\nand affliction.
\nWe start out and chapter one <\/p>\n
738
\n00:58:32,300 –> 00:58:37,000
\nwith Jerusalem’s affliction.
\nBy the time we come to chapter <\/p>\n
739
\n00:58:37,000 –> 00:58:42,300
\n2, we realize that has been
\nbrought by God himself a growing<\/p>\n
740
\n00:58:42,300 –> 00:58:45,100
\nrealization.
\nThis is not just random God has <\/p>\n
741
\n00:58:45,100 –> 00:58:50,100
\ndone this.
\nIn chapter 3, we see that same <\/p>\n
742
\n00:58:50,100 –> 00:58:53,500
\nAffliction as a necessary
\nchastening tool. <\/p>\n
743
\n00:58:54,700 –> 00:58:59,900
\nThat could turn the nation if
\nthey confess their sins and <\/p>\n
744
\n00:58:59,900 –> 00:59:04,600
\nrepented and lastly be delivered
\nfrom that Affliction in chapter <\/p>\n
745
\n00:59:04,600 –> 00:59:06,300
\n5.
\nThere is a progression of <\/p>\n
746
\n00:59:06,300 –> 00:59:11,400
\nthought, through the book of
\nLamentations in really chapter <\/p>\n
747
\n00:59:11,400 –> 00:59:17,500
\n4, is there so that we can learn
\nthe attitude of the man of <\/p>\n
748
\n00:59:17,500 –> 00:59:22,300
\nchapter 3, we can be conformed
\nto His Image. <\/p>\n
749
\n00:59:22,700 –> 00:59:25,200
\nThe man of chapter 3 brings,
\nPerspective. <\/p>\n
750
\n00:59:25,200 –> 00:59:29,300
\nAnd meaning it’s a similar book
\nand some ways to the Book of <\/p>\n
751
\n00:59:29,300 –> 00:59:34,900
\nJob, whereas The Book of Job is
\nall about personal suffering. <\/p>\n
752
\n00:59:36,000 –> 00:59:41,700
\nAnd God’s Assurance of control.
\nThe book of Lamentations is <\/p>\n
753
\n00:59:41,700 –> 00:59:48,100
\nreally about National suffering
\nand God’s Assurance of meaning. <\/p>\n
754
\n00:59:49,300 –> 00:59:52,500
\nSo Lamentations once unwrapped a
\nlittle bit brothers and sisters <\/p>\n
755
\n00:59:52,500 –> 00:59:58,300
\nas far from a miserable poem
\nabout depression, it’s really <\/p>\n
756
\n00:59:58,300 –> 01:00:03,400
\nGod’s Assurance to us that when
\nwe suffer, whatever is happening<\/p>\n
757
\n01:00:03,400 –> 01:00:07,600
\nto us, or has happened to us,
\nthe Lord will not cast off <\/p>\n
758
\n01:00:07,600 –> 01:00:13,400
\nforever, he will have compassion
\naccording to the multitude of <\/p>\n
759
\n01:00:13,600 –> 01:00:19,800
\nhis mercies.
\nChrist can make us see the sinks<\/p>\n
760
\n01:00:20,000 –> 01:00:23,200
\namongst their despair offer
\nlight when everything seems so <\/p>\n
761
\n01:00:23,200 –> 01:00:26,800
\ndark bring hope to hearts and
\ndreams that have been utterly <\/p>\n
762
\n01:00:26,800 –> 01:00:31,100
\ncrushed and broken.
\nThis poem is a dramatic play <\/p>\n
763
\n01:00:31,100 –> 01:00:35,000
\nabout our response.
\nTo God’s Affliction. <\/p>\n
764
\n01:00:35,000 –> 01:00:36,900
\nIt’s not bemoaning the
\nAffliction. <\/p>\n
765
\n01:00:36,900 –> 01:00:40,200
\nAlthough it does.
\nIt’s describing what ought to be<\/p>\n
766
\n01:00:40,200 –> 01:00:43,900
\nour response.
\nAnd, you know, Brothers and <\/p>\n
767
\n01:00:43,908 –> 01:00:45,800
\nSisters.
\nLet’s Not kid ourselves. <\/p>\n
768
\n01:00:46,500 –> 01:00:51,800
\nWhile we might not be dying of
\nhunger, among the smoking and <\/p>\n
769
\n01:00:51,800 –> 01:00:56,900
\nsmoldering ruins of Jerusalem,
\nall of us have suffering of some<\/p>\n
770
\n01:00:56,900 –> 01:01:00,600
\ndescription.
\nAnd as I was contemplating this <\/p>\n
771
\n01:01:00,600 –> 01:01:04,000
\nand putting some thoughts
\ntogether for these classes. <\/p>\n
772
\n01:01:04,000 –> 01:01:05,800
\nI looked around our own
\nEcclesia. <\/p>\n
773
\n01:01:06,100 –> 01:01:11,300
\nAnd I went through our ecclesial
\nlist and this is what I found. <\/p>\n
774
\n01:01:12,600 –> 01:01:16,900
\nI found husbands and wives
\nstruggling to have children. <\/p>\n
775
\n01:01:17,800 –> 01:01:23,000
\nOr having miscarriages, I saw
\nbrothers and sisters and young <\/p>\n
776
\n01:01:23,000 –> 01:01:25,700
\npeople, still suffering from
\nanxiety. <\/p>\n
777
\n01:01:25,700 –> 01:01:29,500
\nAnd stress from the earthquakes,
\nI saw brothers and sisters <\/p>\n
778
\n01:01:30,700 –> 01:01:35,900
\nbearing, the burden as well as
\nthe joy of disabled children. <\/p>\n
779
\n01:01:36,800 –> 01:01:40,200
\nI saw brothers and sisters, who
\nexperienced the tragic loss of a<\/p>\n
780
\n01:01:40,200 –> 01:01:43,200
\nsibling or a loved one may be at
\na young age. <\/p>\n
781
\n01:01:43,300 –> 01:01:48,000
\nMaybe a 20 year old brother who
\ngot taken away in a car crash or<\/p>\n
782
\n01:01:48,000 –> 01:01:51,700
\na motorcycle accident.
\nBroken marriages, marriages <\/p>\n
783
\n01:01:51,700 –> 01:01:55,200
\nUnder Pressure brothers and
\nsisters with unbelieving <\/p>\n
784
\n01:01:55,200 –> 01:02:00,200
\nPartners brothers and sisters
\ndealing with childhood abuse. <\/p>\n
785
\n01:02:00,700 –> 01:02:03,700
\nI saw brothers and sisters
\ndealing with the loss of a <\/p>\n
786
\n01:02:03,700 –> 01:02:06,600
\nspouse.
\nI saw brothers and sisters who <\/p>\n
787
\n01:02:06,600 –> 01:02:09,300
\nmight have wanted to marry but
\nnever did. <\/p>\n
788
\n01:02:09,700 –> 01:02:13,700
\nI saw parents with children who
\ndidn’t come into the truth or <\/p>\n
789
\n01:02:13,900 –> 01:02:15,900
\nparents with children, who left
\nthe truth? <\/p>\n
790
\n01:02:16,100 –> 01:02:20,600
\nI saw depression mental illness.
\nI saw cancer other related <\/p>\n
791
\n01:02:20,600 –> 01:02:25,000
\nafflictions, artificial limbs
\nthat people had to put up with <\/p>\n
792
\n01:02:25,000 –> 01:02:28,400
\nall their lives suffering,
\nbrothers and sisters is not an <\/p>\n
793
\n01:02:28,400 –> 01:02:34,700
\noptional part of discipleship.
\nAnd Lamentations is a dramatized<\/p>\n
794
\n01:02:34,700 –> 01:02:40,200
\npoem on our response to that
\nsuffering, if it hasn’t come. <\/p>\n
795
\n01:02:41,700 –> 01:02:45,200
\nIt certainly will.
\nYou know, it’s good to reflect <\/p>\n
796
\n01:02:45,200 –> 01:02:51,400
\non the inevitability of
\nsuffering because sometimes I <\/p>\n
797
\n01:02:51,408 –> 01:02:55,300
\nthink we, we think to ourselves.
\nWell, if I go to the meeting and<\/p>\n
798
\n01:02:55,300 –> 01:02:59,300
\nin the truth and I’m, I’m
\nfaithful then good things should<\/p>\n
799
\n01:02:59,300 –> 01:03:02,800
\nhappen to me, right?
\nI mean good things blessings <\/p>\n
800
\n01:03:02,800 –> 01:03:05,800
\nshould happen.
\nI’m following and obeying God. <\/p>\n
801
\n01:03:07,100 –> 01:03:11,000
\nwe did we get that idea from
\nThat’s not from the scriptures <\/p>\n
802
\n01:03:11,800 –> 01:03:14,000
\nover and over again.
\nIn the scriptures, as we will <\/p>\n
803
\n01:03:14,000 –> 01:03:19,500
\nsee, God promises suffering,
\ntrials, Temptations. <\/p>\n
804
\n01:03:19,600 –> 01:03:24,700
\nIt is his way of relentlessly
\nconforming us to the image of <\/p>\n
805
\n01:03:24,700 –> 01:03:28,000
\nhis son.
\nDo you know in the parable of <\/p>\n
806
\n01:03:28,300 –> 01:03:32,300
\nthe two houses at the end of
\nMatthew chapter 7 there’s a <\/p>\n
807
\n01:03:32,300 –> 01:03:37,400
\nhouse built on the rock and a
\nhouse built on the sand. <\/p>\n
808
\n01:03:37,400 –> 01:03:42,700
\nIn the point of the story is not
\nthat if we build our house on <\/p>\n
809
\n01:03:42,700 –> 01:03:49,500
\nthe rock, That the storms will
\nnever come because the storms <\/p>\n
810
\n01:03:49,500 –> 01:03:55,700
\ncome to both houses.
\nSuffering and sorrow and <\/p>\n
811
\n01:03:55,700 –> 01:03:58,000
\nheartache.
\nWill inevitably come? <\/p>\n
812
\n01:03:58,200 –> 01:04:01,600
\nIt is only through much
\ntribulation pressure that we <\/p>\n
813
\n01:04:01,600 –> 01:04:05,700
\nwill enter the kingdom and
\nsuffering brings that pressure. <\/p>\n
814
\n01:04:05,700 –> 01:04:08,900
\nIt’s not optional brothers and
\nsisters it is an inevitable. <\/p>\n
815
\n01:04:10,000 –> 01:04:14,000
\nAnd if it hasn’t happened in
\nyour life, then give thanks <\/p>\n
816
\n01:04:14,500 –> 01:04:16,900
\nbuild.
\nStores of trust and faith <\/p>\n
817
\n01:04:16,900 –> 01:04:20,900
\nbecause it is coming.
\nNone of you will get into the <\/p>\n
818
\n01:04:20,900 –> 01:04:24,400
\nkingdom.
\nWithout suffering. <\/p>\n
819
\n01:04:24,400 –> 01:04:26,400
\nI’m not going to be able to look
\nat you and go. <\/p>\n
820
\n01:04:26,500 –> 01:04:28,200
\nWow!
\nBrother Stu got in there and he <\/p>\n
821
\n01:04:28,200 –> 01:04:32,200
\njust had a sweet ride because
\nit’s not going to happen. <\/p>\n
822
\n01:04:32,400 –> 01:04:35,700
\nYou’re not going to see my life
\nwithout suffering because <\/p>\n
823
\n01:04:36,100 –> 01:04:41,300
\nsuffering is God’s way of
\npushing the unyielding clay of <\/p>\n
824
\n01:04:41,300 –> 01:04:46,100
\nare characters in molding us
\ninto the Exquisite vessel of <\/p>\n
825
\n01:04:46,300 –> 01:04:50,400
\nproportion and beauty that he
\ndesires the mind of our Lord <\/p>\n
826
\n01:04:50,400 –> 01:04:53,300
\nJesus Christ.
\nIt will happen. <\/p>\n
827
\n01:04:53,600 –> 01:04:57,000
\nIt’s a bit like the music
\nteacher, who had a lazy <\/p>\n
828
\n01:04:57,100 –> 01:05:01,400
\nnonchalant student, but they had
\na fine voice. <\/p>\n
829
\n01:05:01,900 –> 01:05:05,600
\nAnd after weeks of frustration,
\nhe says, if only, I could <\/p>\n
830
\n01:05:05,600 –> 01:05:09,400
\nsomehow bring you some sorrow
\nthat would break your heart, you<\/p>\n
831
\n01:05:09,408 –> 01:05:12,800
\nwould have one of the finest
\nvoices in the world because <\/p>\n
832
\n01:05:12,800 –> 01:05:17,900
\nsometimes brothers and sisters,
\nwe can be technically sound, but<\/p>\n
833
\n01:05:17,900 –> 01:05:22,900
\nit’s the emotions of suffering
\nthat brings out the the finest <\/p>\n
834
\n01:05:22,900 –> 01:05:27,400
\nnotes in our lives.
\nAnd sometimes it’s the same with<\/p>\n
835
\n01:05:27,400 –> 01:05:29,900
\nour discipleship.
\nWe can be technically <\/p>\n
836
\n01:05:29,900 –> 01:05:35,500
\nwell-versed in the truth, plenty
\nof theoretical knowledge and yet<\/p>\n
837
\n01:05:35,500 –> 01:05:40,600
\nthere’s something lacking in the
\nspiritual maturity of Our Lives <\/p>\n
838
\n01:05:40,600 –> 01:05:47,000
\nas disciples and in the Angels
\nhands suffering provides that <\/p>\n
839
\n01:05:47,000 –> 01:05:50,500
\nmaturity.
\nIt shapes our hearts and Minds <\/p>\n
840
\n01:05:50,500 –> 01:05:58,100
\nlike books Never Can It teaches
\nus, it forces us to turn to him <\/p>\n
841
\n01:05:58,400 –> 01:06:00,700
\nwin before we just knew that we
\nshould. <\/p>\n
842
\n01:06:01,900 –> 01:06:05,700
\nLamentations is God’s witness
\nthat he will bring that <\/p>\n
843
\n01:06:05,700 –> 01:06:08,000
\npressure.
\nA heavenly father keeps his <\/p>\n
844
\n01:06:08,000 –> 01:06:10,900
\npromises.
\nHe means what he says he <\/p>\n
845
\n01:06:10,900 –> 01:06:13,900
\nforetold judgment.
\nHe brought it. <\/p>\n
846
\n01:06:15,300 –> 01:06:19,900
\nJust as suffering is inevitable
\nin our lives as disciples if we <\/p>\n
847
\n01:06:19,900 –> 01:06:23,300
\nrespond.
\nIf we learn the lessons of this <\/p>\n
848
\n01:06:23,300 –> 01:06:28,100
\nbook, he has also promised
\ninevitable salvation and <\/p>\n
849
\n01:06:28,100 –> 01:06:31,200
\ndeliverance.
\nIf we put our faith and trust in<\/p>\n
850
\n01:06:31,200 –> 01:06:35,400
\nhim, this is our perspective on
\naffliction. <\/p>\n
851
\n01:06:36,900 –> 01:06:40,600
\nNow, no chastening for the
\npresent seemeth to be joyous, <\/p>\n
852
\n01:06:41,000 –> 01:06:45,700
\nbut Grievous, nevertheless,
\nafterward it yieldeth, the <\/p>\n
853
\n01:06:45,700 –> 01:06:50,800
\nPeaceable fruit of righteousness
\nunto them that exercise there by<\/p>\n
854
\n01:06:51,400 –> 01:06:54,700
\nfor our light Affliction, which
\nis, but for a moment, works for <\/p>\n
855
\n01:06:54,700 –> 01:06:58,600
\nus, a far more exceeding and
\neternal weight of Glory. <\/p>\n
856
\n01:06:59,900 –> 01:07:05,900
\nOr some 34, his anger and Jews
\nfor a moment in his favor is <\/p>\n
857
\n01:07:05,900 –> 01:07:10,400
\nlife weeping.
\nMay endure for a night but joy <\/p>\n
858
\n01:07:10,700 –> 01:07:14,400
\ncometh in the morning.
\nThis sport to be our perspective<\/p>\n
859
\n01:07:14,400 –> 01:07:18,100
\non the sufferings of this life
\njust for a second just for a <\/p>\n
860
\n01:07:18,100 –> 01:07:22,500
\nmoment.
\nJust for the present, the hard <\/p>\n
861
\n01:07:22,500 –> 01:07:26,600
\ntimes might be here, but they’re
\ngoing to bring righteousness and<\/p>\n
862
\n01:07:26,600 –> 01:07:30,800
\nGlory life.
\nEnjoy, how thankful are we <\/p>\n
863
\n01:07:30,800 –> 01:07:32,300
\nbrothers and sisters for our
\nLord. <\/p>\n
864
\n01:07:32,300 –> 01:07:38,100
\nJesus Christ, the man who has
\nseen fiction terrible <\/p>\n
865
\n01:07:38,300 –> 01:07:43,600
\nAffliction, but who can show us
\nhow to see past the suffering, <\/p>\n
866
\n01:07:44,200 –> 01:07:47,700
\nto the righteousness, and the
\nglory, and the life in the joy, <\/p>\n
867
\n01:07:47,700 –> 01:07:52,500
\nthe ultimate good.
\nThat God has in store for all of<\/p>\n
868
\n01:07:52,500 –> 01:08:00,800
\nus. but before, before we get
\nthere, We have to go into the <\/p>\n
869
\n01:08:00,800 –> 01:08:05,000
\nblack depths of Despair.
\nThe inconsolable <\/p>\n
870
\n01:08:05,300 –> 01:08:10,200
\nincomprehensible grief of The
\nAfflicted, Daughter of Zion. <\/p>\n
871
\n01:08:11,100 –> 01:08:13,000
\nAnd this we will do tomorrow,
\nGod willing. <\/p>\n
872
\n01:08:29,800 –> 01:08:31,899
\nThank you very much, brother,
\nNathan. <\/p>\n
873
\n01:08:32,800 –> 01:08:42,000
\nIt’s now, morning, tea time and
\nwill be until I was going to say<\/p>\n
874
\n01:08:42,000 –> 01:08:43,500
\n11:00.
\nBut no morning. <\/p>\n
875
\n01:08:43,500 –> 01:08:45,899
\nTeas, going to finish a long
\ntime before 11:00. <\/p>\n
876
\n01:08:46,200 –> 01:08:49,700
\nCould you be back here?
\nWell, in time. <\/p>\n
877
\n01:08:49,700 –> 01:08:56,899
\nMaybe five minutes to 11:00.
\nWe will close this session now <\/p>\n
878
\n01:08:57,000 –> 01:09:02,000
\nwith Prayer and and also thanks
\nfor the morning. <\/p>\n
879
\n01:09:02,000 –> 01:09:05,600
\nTea led by Brother.
\nDavid Dangerfield, please. <\/p>\n
880
\n01:09:19,899 –> 01:09:24,800
\nGracious, Father in Heaven
\nabove, we draw near to you once <\/p>\n
881
\n01:09:24,800 –> 01:09:31,899
\nmore thankful for your Mercies.
\nAnd we are thankful that for <\/p>\n
882
\n01:09:31,899 –> 01:09:40,399
\nthis, this time that we have.
\nBeen able to consider the life <\/p>\n
883
\n01:09:40,399 –> 01:09:46,600
\nof Jeremiah and his insights in
\ninto the fall of that City <\/p>\n
884
\n01:09:46,600 –> 01:09:51,000
\nJerusalem.
\nA city that is so precious and <\/p>\n
885
\n01:09:51,000 –> 01:09:57,100
\nclose to your heart.
\nAnd so, please help us to <\/p>\n
886
\n01:09:57,800 –> 01:10:03,100
\nconsider these things.
\nAnd to reflect upon the <\/p>\n
887
\n01:10:03,100 –> 01:10:10,200
\nnecessity of suffering, we thank
\nyou for the food that you have <\/p>\n
888
\n01:10:10,200 –> 01:10:14,900
\nprovided for us and we seek your
\nblessing now through Christ <\/p>\n
889
\n01:10:14,900 –> 01:10:16,600
\nJesus your son, amen.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 3 from this series was used for GCT Episode 228. 1 00:00:00,700 –> 00:00:04,300 And…<\/p>\n","protected":false},"author":1,"featured_media":786,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/64186130\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2023-0-29%2Ff0b3deb3-b94c-b9a7-a2e1-867780e92dcd.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"01:10:26","filesize":"51.48M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[10],"series":[18],"class_list":["post-945","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season5","series-gct-ext"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t