By W. R. Jones

We are all acquainted with an old adage which says, “An idle mind is the devil’s workshop.” It is possible for one to misuse his mind and it is possible for one to allow his mind to become disused. God condemns both. We frown exceedingly upon the person who misuses his mind by allowing it to be filled with lust, avarice, and hate, but we have failed to understand that disuse or idleness of the mind concerning the things of the Lord will bring “spiritual decay.” I am told the following story which very graphically shows “disuse will result in decay.”

Victorious Roman Legions, left behind to rule a defeated Spain, built an aqueduct in Segovia in AD 109. And for 1800 years—sixty generations—that aqueduct carried sparkling water to hot and dusty Segovians. About the turn of the twentieth century, thoughtful Spaniards decided the aqueduct should be preserved for posterity, and so should be relieved of its age-old labor. They laid modern pipelines and stopped the flow that for years had gushed and gurgled in the aqueduct. Shortly after, the aqueduct began to fall apart. The blazing sun dried the mortar and made it crumble. Its stones sagged and fell and soon it lay in ruins. What ages of service could not destroy, idleness rapidly disintegrated.

There are many people today who use their minds to dwell upon the very “rot” of the earth. Concerning such people, God expressed the following attitude in the long ago. “Then the LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually. The LORD was sorry that He had made man on the earth, and He was grieved in His heart,” Gen 6:5,6. It grieves God to see His creation engaged in the distortion of their minds.

I believe it can be said with equal force that God is also grieved to see our minds lying idle in spiritual disuse. For this very reason Paul admonished. “Take pains with these things; be absorbed in them, so that your progress will be evident to all,” 1 Tim 4:15. And again, “Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things,” Phil 4:8.

May God help us all to study and meditate upon his Holy Word. And by all means remember: “disuse will result in decay.”

If worship service attendance be a fair indicator, there are many who feel that nothing needs preaching. Some who do attend lament about nothing being preached — and preached, and preached. Others seem to like it like that. But regardless of personal preferences, public preaching has an important and God-given place deserving of our respect. The content of such preaching is equally important. For Paul that meant preaching the whole counsel of God and not shunning to declare anything that was profitable (Acts 2O:2O–27). Not all medicine that does good tastes good and not all preaching that profits is pleasant. Reproof and rebuke are essential in preaching the word (2 Tim. 4:2), but that which is aimed at other people in other places is not likely to have much effect locally. As a preacher friend says, put the salve where the sore is!. To put it another way, pertinent preaching must include dealing with prevailing problems among~. And that is not always an easy task — as most preachers will amen.

No preacher would have found it easy or pleasant to preach what Stephen preached in his last sermon — but it was needful. When Paul saw that Peter and others walked not uprightly according to the truth of the gospel, he dealt with them promptly and to the face (Gal. 2:11ff). Whether the problem was false teaching or immorality, Paul told brethren what they needed to hear and when they needed to hear it, even when it made them sorry (2 Cor. 7:8). Were Paul and Stephen wrong? If not, then why would similar efforts by faithful evangelists be less appreciated now? Regrettably, however, it seems that a few preachers are reluctant to speak out on what they think might be volatile issues among their brethren. Worse, some of the brethren love to have it so (as Jer. 5:30). Such, like those in Stephens audience, have uncircumcised hearts and ears especially with reference to certain subjects. We read of Paul facing such a group in Acts 22. They were willing to listen — until he mentioned a subject they didn’t like. Most among us have long lamented the refusals of others to hear the whole counsel of God on such subjects as baptism. Yet, some claiming to be Christians manifest a similar disposition, only toward other divine counsel. Until we are prepared to receive it (all of it), we are not really prepared to recommend it. Bad enough that some would time-out certain preaching or that some would go elsewhere to avoid hearing it, but what have we come to when gospel preachers are discouraged or outright forbidden to speak about the sins in their midst? Can this be far from what Paul wrote about those who would not endure the sound doctrine? (2 Tim. 4:3) Brethren, when the time comes that we would try to muzzle the faithful gospel preacher in order to appease the sinner, were in trouble.

What needs preaching? For starters tell me what men don’t want to hear. That’s the second thing they need to hear. The first thing they need to hear and learn is what it means to love the Truth and its Author. Suppressing truth is like pulling the plug on our spiritual-life support system — we just can’t live without it! (Dan S. Shipley)

Today many sincere religious people talk about “witnessing for The Lord.” You might hear this expressed in different ways. “I was won to Jesus by witnessing.” Or “I must take the time to witness to others.” Or “I’m the only witness at my job.” Though the motives of such people are often pure, they misunderstand how the Bible uses the terms “witness or testify.” This might seem harmless. Yet, there are serious spiritual consequences when we misuse the idea of witnessing for Christ.

The Bible uses “witnessing” in a special way. Jesus once met a Samaritan woman at Jacob’s well. He asked her for some water and a conversation ensued. During their discussion, our Lord revealed to her secret things about her life. He convicted her of sin but she could tell he genuinely cared for her. She became thrilled with Jesus’ words, ran into the city, and persuaded many to hear Him. “And many of the Samaritans of that city believed in Him because of the word of the woman who testified, ‘He told me all that I ever did.’”  (Jn.4:39)  On another occasion those who watched Jesus raise Lazarus from the dead “bore witness” to it.  (Jn.12:17-18) Witnessing was not describing how they felt but what they had seen and heard. John testified that he and the other apostles had seen, heard, and handled The Lord.  (1 Jn.1:1-2)

God empowered certain people to witness by their words or through miracles they performed. John the Baptist was filled with The Spirit from birth.  (Lk.1:13-17) After our Lord’s baptism, John saw The Spirit descending as a dove upon Him. This act identified Jesus as divine. “And I have seen and testified that this is the Son of God.”  
(Jn.1:32-34)  God, The Father, proclaimed Jesus’ deity through “miracles, wonders, and signs.”  (Acts 2:22) Jesus even cast out demons by the Holy Spirit.  (Matt.12:28)  Special revelation can make one a witness of Jesus Christ.

What are the dangers of misusing “witnessing?” First, it can convince people that they can be saved in ways other than God’s way. Many today teach we must simply ask Jesus to “come into our hearts and make us Christians.” They then want to “witness” to others about their salvation “experience.” Peter preached that repentance and baptism will take away sins.  (Acts 2:38) Salvation is not primarily about “feeling” but obedience. Next, it makes God look like the author of confusion. He is not!  (I Cor.14:33) Many religious people testify to false ideas. Faith only and present day possession of spiritual gifts are not supported by God’s Word. God isn’t the one confused; we are. Finally, the “witnessing” concept diverts us from the message to the experience. It is true that the Ethiopian eunuch went on his way rejoicing but that was after he had been taught and had obeyed the gospel.  (Acts 8:30-39) Remember, only witnesses can witness. (Gary Henry)

We know that the Lord’s church was crafted in the mind of God before the world began (Eph. 3:10-11). We know that it was built by the Son of God Himself through the pouring out of the Holy Spirit on the day of Pentecost (Acts 2). We know that the Lord equipped the church with apostles, prophets, evangelists, pastors and teachers to bring it to the “unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ” (Eph. 4:13). We know that the New Testament is a perfect pattern, allowing the church to be “complete, thoroughly equipped for every good work” (2 Tim. 3:16-17). With everything the Bible teaches about the church, we ought to expect to find perfect churches in the world today, but we do not. Why not?

Before we get too discouraged with the lack of perfection we find in local churches today, I remind you that perfect churches were not easy to find in the First Century. The closest thing to a perfect church that can be found in the Bible is the church in Jerusalem in the early part of the book of Acts. They “were of one heart and one soul” (4:32), and “continued steadfastly in the apostles doctrine and fellowship, in the breaking of bread, and in prayers” (2:42). However, that perfection was soon shattered with the apostasy of Ananias and Sapphira recorded in chapter five. Things get worse as one progresses through the remainder of the New Testament. The Epistles showcase local churches that were beset with problems. The church at Corinth was a case study in church problems (division, lack of discipline, perverted worship, error concerning the resurrection, etc.). The churches of Galatia were foolishly abandoning the pure gospel of Christ. The Thessalonians were held up as examples to all believers of their day (1 Thess. 1:7), yet they had a problem with members who would not work (2 Thess. 3:10-12). Timothy had to guard against those who taught another doctrine in the church at Ephesus (1 Tim. 1:3), while Titus had to set the church in Crete in order (1:5). Five of the seven churches addressed in Revelation 2-3 had sins of which they needed to repent. One would be hard pressed to find a perfect local church in the New Testament. What makes us think we can find one today?

Does a perfect church exist today? I have not found one. I have found that some churches are stronger than others, but every church has problems. The fault for this does not lie with Christ or the pattern set forth in the New Testament. Local churches are made up of people: people who come from different backgrounds, with different attitudes, experiences, values, reactions, habits, levels of understanding, etc. Given this fact, personality conflicts, peculiarities, protests, pouting, pity-parties and the party-spirit will always persist to one degree or another in every local church. Such is unavoidable. The church is made up of people. I have yet to find a perfect church because I have yet to find a group of perfect Christians (to say nothing of a single perfect Christian).

What should we do if we discover we are members of an imperfect church? Should we leave? That all depends upon what imperfections we have found and the efforts we have put forth to correct them. Yes, there may very well come a time when one must leave an unfaithful church. Interestingly, we do not find this action taking place in the New Testament. We do find Christians moving from one church to another, but not in a search for perfection. Aquila and Priscilla are found in different churches throughout the New Testament, but this was because they were actually moving to different places, sometimes against their will. Men like Paul, Barnabas, Silas and Timothy moved around, but they were not church-hoppers. They were traveling to different cities, doing the Lord’s work. If anyone would have been justified in leaving a church, it would have been the faithful brethren in troubled churches like Thyatira and Sardis. Yet, surprisingly, they were not told to leave. They were told to “hold fast” and to “overcome” (Rev. 2:24-25, 3:4-5). Their faithfulness was a much needed positive influence at those churches.

What should we do about the imperfections in the local church? We should never become tolerant of them. Jesus gave Himself to sanctify and cleanse His church, that she should be holy and without blemish (Eph. 5:25-27). It is our duty to keep her that way. Perfection is our goal, and we must constantly be striving toward it. What should we do? We can start by being the best member that we can be. Imperfections are brought into the church by the members. We need to make sure that we are not a part of the problem. Next, be an example for good. Imperfections on the part of other members do not keep us from being the best Christians that we can be. Allow your life (including your good attitude) to be a good influence upon the church. Next, there may be times when you need to personally address a problem. Perhaps you need to talk to a member about the sin in their life (Gal. 6:1; Jude 22-23). Perhaps you need to make the elders aware of a situation that needs their attention. They may be the shepherds of the flock, but that does not mean they know everything that is going on. Get involved. Finally, be patient. Old habits die hard. Few lasting changes occur over night. God gives Christians time to grow, and we need to do the same.

“Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all” (1 Thess. 5:14).

“But as for you, brethren, do not grow weary in doing good” (2 Thess. 3:13).

  This past week I witnessed kids of all ages attend Vacation Bible School to worship God and to learn about how they can be “Serving One Another.” It was amazing to see young men anxiously wanting to be picked to lead a prayer or to see a little one excited as they recited the Memory Verse of the week with ease. Seeing their enthusiasm and excitement to learn about God shows that we have many young people who will continue to grow in their love towards serving the Lord.
     You may have heard this phrase spoken about young people within the church,  “You are the future of the church.” The problem with this is that the phrase may be giving the impression to young people that they aren’t that important now, but will be eventually. In fact, some are already serving and some are currently working towards being elders, preachers, song leaders and teachers. 
     But no matter which age group you may fall into, we all have a duty to serve and encourage one another as servants in Christ: mentoring, training and educating one another to grow stronger, and to be used for the Lord’s purpose. 
   One of the great mentorships we read in the Bible is Paul’s fellowship with Timothy, who was a young minister of the gospel and accompanied Paul on some of his missionary journeys. Paul had great confidence in Timothy and gave him advice and encouragement as a fellow worker. 
   The letter of First Timothy was written as a reminder to what Timothy’s mission was while living among the pagans and false teachers in Ephesus. Nearly two thousand years later, Paul’s wisdom and encouragement to Timothy is still effective and contagious even to this day as we continue to minister and live by the gospel. 
     First Timothy 4:12 “Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.”
Timothy was believed to be between the ages of 30-40 during the timing of this letter, which was a young age to be in the position that he was in. Paul challenges Timothy to set an example for the believers, particularly those older than him, by teaching the word correctly, having good conduct, by being loving, faithful and pure. 
     For us, our lives should be a reflection of the gospel. Our age does not signify our knowledge about the Word, nor does our age permit our eligibility to serve. The words we read from Paul should be challenging to us to set an example for the believers, so that they may see and follow. 
    This comes with more responsibility as we read in the following verses:
First Timothy 4:13-14 “Until I come, devote yourself to the public reading of scripture, to exhortation, to teaching. Do not neglect the gift you have which was given to you by prophecy when the council of elders laid their hands on you.”
    Verse 13 shows that Timothy was spiritually qualified to do the work that he was given. In verse 14, Paul notes how Timothy was prophesied to have this gift and it was given to him by the council of elders. This indicates that not everyone has this gift to do what Timothy was doing. During his time in Ephesus, Timothy may have had doubts about his purpose and may have felt discouraged at times. Paul reminds Timothy that he was right where God wanted him and that he had a very important job to do. 
    But one thing he was told not to do was to neglect the gift that he had! 
    These ancient words still ring in my ears when I read it. (Mainly because I have been told words similar to this in recent times.) While we each have a gift and a function, whatever that may be, the gift we all share as Christians is the gift of eternal life. It may sound silly to hear, but we must not even neglect that gift, (why would we anyway?) The gift of eternal salvation should encourage us to live under the example of Jesus Christ, devoting ourselves to the scripture, living by the Word and setting examples for believers. 
    I will conclude with this: To elder brethren, as Paul was to Timothy, being a spiritual mentor is a blessing. It’s helping and encouraging younger believers to build their foundation on Jesus and to prepare and continue a life of servanthood. To younger brethren, As Timothy was to the church in Ephesus, do not let anyone despise or discourage you about your age or purpose, you are a part of the church and have a responsibility already to serve and to set an example. 
    Let us continue to be examples to each other as we worship, pray and teach. Let us not be despised because of our purposes and let us not neglect the gift that we each have. 

Article by Andrew Green—Southside church of Christ

How relevant is the Bible in today’s world? Some think it isn’t relevant at all. But I submit to you, that if the Bible is not relevant, then God is not relevant, because God cannot be separated from His Word! Thankfully, many millions of people, however, are still finding the Bible relevant to their lives and problems. That is one reason it is still the best-selling book.

It has been said, “The Bible has not been tried, and found wanting; it has been found difficult, and not tried.” How true that is. The reason some think the Bible isn’t up-to-date is because they dislike its answers. The answers work, but they aren’t always easy answers. For some, nothing is relevant unless it is easy, self-indulgent, and self-justifying.

Others just assume the Bible must be out-of-date because it wasn’t recently written. They forget that human nature, and human problems, haven’t changed at all. They also forget that God could foresee modern problems long ago, and give the world a message relevant to any age. Then there are many others who just do not know what the Bible really teaches. They listen to skeptics and others who misrepresent the Bible’s teachings. They see weird TV evangelists who exploit religion by perverting the Bible’s teachings. They may even have opened the Bible at random and unsuccessfully sought an answer, but they themselves really don’t know the answer. So, it isn’t surprising when someone unaware of the Bible’s true teaching doesn’t perceive its value and relevance.

The Bible is actually as up-to-date as tomorrow’s newspaper. Furthermore, it will still be relevant when tomorrow’s newspaper is forgotten! First Peter 1: 25 says the “Word of the Lord endures (abides) forever.” Isaiah 40: 8 says: “The grass withers, the flower fades, but the Word of our God stands forever.” A bumper sticker reads: “God said it; I believe it; that settles it.” But it should read: “God said it; that settles it; I believe it.” When God speaks in His word that settles it whether one believes it is relevant or not! I recommend that you read God’s Word regularly, and live your life by it, and you will see its relevancy.

Think on these things.

Article by Dennis Abernathy.

Idealistically Speaking

Someone has defined the “expert on child-rearing” as the one who has no children. If that be true — then several weeks ago, during a series on marriage and the family, a group of young married “experts” met to study the subject of raising children. When we began to look at what the Bible has to say on the subject, it was sobering to learn of the awesome responsibility God has given the father. Yet, what was even more sobering was to realize how many fathers are not fulfilling their responsibility.

In II Cor. 12:14, Paul refers to the principle that parents are to provide for the physical needs of their children. However, caution must be exercised so that this obligation does not overshadow a much more important responsibility. A third grader wrote —”Dear Abby, My dad works all the time. He is never home. He gives me money and lots of toys, but I hardly ever see him. I love him and wish he would not work all the time so I could see him more. Signed, Jeff.” Too many fathers emphasize the physical care of their children to the neglect of spiritual upbringing. Paul admonishes, “And, ye fathers, provoke not your children to wrath: but nurture them in the chastening and admonition of the Lord” (Eph. 6:4). Spiritual training takes time. Jeff’s dad, after reading his son’s letter, wrote —”I realized I was depriving my family of something far more important (than physical luxuries — ko), myself and my time I quit both part-time jobs and we adjusted our standard of living accordingly …I have learned that the greatest gift a man can give his children is himself and his time.” The Psalmist says that “children are a heritage of Jehovah; and the fruit of the womb is his reward” (Ps. 127:3). It’s sad that some fathers often complain about the burdens, anxiety, and heartaches associated with their offspring — and they seldom consider the blessings which are brought about by the same. As an older preacher told me, “Why, the education alone is worth the investment. My children have taught me more than I will ever be able to teach them — they have taught me to be patient, unselfish, sensitive to others, to live consistently with what I teach…” With this attitude, fathers can say, “As the arrows in the hand of a mighty man, so are the children of youth. Happy is the man that hath his quiver full of them” (Ps. 127:4,5).

The responsibilities of becoming a father are rapidly being placed upon my shoulders and my thoughts are turning in that direction. In writing about the relationship of fathers to their children, I can understand how some fathers would resent a younger man giving them his opinion on how they should raise their children (especially if he has no children). In Job 32:6, Elihu admitted, “I am young and ye are very old”— yet he went on to say, “the breath of the Almighty giveth them understanding. It is not the great that are wise, nor the aged that understand justice.” The key in striving to be the ideal father is to stick with the ideal. It doesn’t take an “expert” to read and understand God’s instructions to the father. May we continue to encourage each other to follow His will and may He help us all to be ideal fathers.

Article by Kevan O’Banion.

Royce Bell

At last, we are at our final introduction to the Lamentations  of Jeremiah. While the  immediate theme of the book is, of course, the destruction of the city of Jerusalem, we cannot ignore certain emotional aspects of sorrow which seem to ooze out of the weeping eyes of the prophet. But, he is not the only one who is weeping. For example, what emotions must have pierced the heart of the mothers of whom we read in 4:3? Surely, they sought in vain for water and food for their infants. And once the famine had taken their little one where only Yahweh (Jehovah) holds control, what must they have felt, when the only way to preserve their own lives was to make wise (?) use of the little ones emaciated corpses (4:10).

Is there no hope?

Is there no deliverance?

A Short Reading

Lamentations 5

A View of the Broader Context 

1. In each of the preceding chapters the ensuing result of disobedience is laid at the feet  of all, but the peculiarity unique cause of the judgement of God is laid at the feet of the priests (4:13, 16) and prophets (2:9, 14; 4:13). 
2. Let’s attribute to the priests and prophets the highest, most noble of motives (perhaps being mere men, they were so wrapped up in the geopolitical events in Egypt, Edom, Ninevah, Shechum, and Babylon, they simply were overwhelmed with the weight of  duty which fell on them. You’ve been there; you’ve failed; you’ve neglected the weigher matters of the law while  training a gnat and swallowing a camel, haven’t you? 
3. If you persevered to read chapter 3 (you did, didn’t you? It’s the best part of the scroll!) you saw Jeremiah’s personal outpouring of his own distress. Like all good men of conscience and sincere  duty to a troubled and endangered people, Jeremiah included himself with the guilty, who was suffering the same dangers which fell on the city and nation. Think of Lincoln’s Gettysburg Address, “…that government of the people, by the people, and for the people shall not perish from the Earth”; or consider Ezra who, after all the great things accomplished upon the return from captive, was shocked at the confession of the officials that the people, protests, and Levites were in direct disobedience of God’s instruction. Did he rail upon the guilty? No, indeed not! Read Ezra 9:6-7 to see what he confessed to God, defining the “we”—himself included—as guilty and worthy of God’s judgment

Narrowing the Focus

The hopeful echo of Jeremiah’s own faith—”The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness” (3:22-23)—closes chapter 5. See 5:21-22. But, this hope is tempered by a litany of complaints, because  chapter 5 is an expression of collective memory (and complaint, for memory remembers long what  acknowledgment of personal culpability prefers to give dispensation).

This week, place a small dash in the margin of your Bible which identify  the complaints listed in 5:1-16. If you ignore the parallelism in each verse (and I’ve counted correctly), you’ll see 32 complaints. If you see the parallelism (and you should, though not always easily), you’ll count 16.

We are going to enjoy the study of Lamentations, but I have to tell you, it’s not an easy read and you are going to be really challenged.

Royce Bell
 
In previous studies, we’ve read the 1st and 2nd chapters of the Lamentations. This week, we’ll skip chapter 3 (it’s 3 times as long and you might be tempted to say, “I just can’t read that much!” Don’t you just love that I’m so considerate of your feelings?) and look at  chapter 4. Once again, you’ll note two specific things (if you don’t see #2, trust me, it’s there):

1. Like chapters 1 and 2, it has 22 verses, and
2. Again like chapters 1 and 2, each verse begins with one of the 22 letters of the Hebrew alphabet, from Alef to Tau. Note: Your Bible may not indicate these letter? Take some time to do a little research into how those letters are included. 

A Short Reading

Lamentations 4

A View of the Broader Context
 
1. Drawing from what we note last week from reviewing chapter 2 and reading chapter 2: you’ll remember, chapter 1 focuses on the judgment of God (cf. 1:8-9) and Jerusalem’s self-pity (1:12-19), while chapter 2 identifies the source of the judgment as God and His righteous anger (2:1-8). 
2. Even though we’re not reading it, yet, chapter 3 is the pinnacle of Jeremiah’s lament, but to get there, we will experience several rises and falls (if you will, undulating waves) of sorrow and sadness. You may recognize the similarity with your own grief or sorrow, from time to time.
3. In chapter 4, the emotion is somewhat abated. What is there is quite harsh and off-putting (cp. 4:3-4 with vr. 10). It is similar to chapter 1, but far less strident and much more subdued. Yet, it is matter of factly frank and honest.

Narrowing the Focus

Have you ever noticed how some cultures show subdued expressions of grief, while others are very vocal and even, dramatically expressive (not all all suggesting artificiality or insincerity of emotion). As a former funeral professional, I interacted with scores of funeral directors hundreds (thousands?) of times over a 50+ years long career in ministry. For decades, I facilitated scores of grief aftercare group sessions (and baptized several from those connections). Trust me: The strict and austere Victorian culture of those of British or European ancestry is not at all superior, more reasonable, or more appropriate to that of African and Jewish ancestry and culture. Asian cultural expressions of grief are often even more restrained and symbolically expressed than Anglo-European, African, or Jewish cultures.

Think of your own culture. How did you learn to grieve or show sorrow? Does your culture or family have special customs, perhaps even centuries or millenniums old? Consider the following:

• Do you remember when a deceased family member was laid in state in the front room of the family home? Do you remember the sad, slow, and dirge-like songs which were often sung with those who visited the bereaved?
• Were you raised in a culture or home in which adults often sat sleepily awake throughout the night, “sitting up with the dead”?
• Have you ever heard of awakening children in the middle of the night upon receiving news of the death of a family member?
• Have you ever been with a grieving family which was alternately, acutely expressive of grief and a few minutes later, subdued and even calm, even though still in grief?
• Do you know the feeling of deep regret for words ill-spoken or having imposed hurt or harm to another? Were you able to overcome feelings of despair or deep disappointment in your attitudes or actions?

Royce Bell

This is the second of four short articles intended to help you be ready for our study of the Lamentations of Jeremiah, one of the most neglected, yet profoundly important and interesting sections of scripture. Last week, as I Narrowed the Focus, I said, “The Lamentations of Jeremiah are an excellent and very important study in the consequences of disobedience.” But, that’s not all contained in the book. In fact the very title suggests another purpose: The expression of deep, intractable sorrow, both in Jerusalem and (more perceptively), Jeremiah.

A Short Reading

Lamentations 2

A View of the Broader Context

1. In reading chapter 1, you may have noticed how Jerusalem is described under the figure of a female and female characteristics: She, widow, daughter, beauty, her princes, virgin daughter, my lovers, etc. Notice how chapter 2 reflects the same under the figure, “daughter of Zion.”
2. Both chapters 1 and 2 are structured with 22 verses, presented as stanzas of three lines each. Take note of that in your own Bible, using a slash ( / ) to separate the 3 lines of each stanza / verse. Hint: ALWAYS mark your Bible with pencil (easily erased)!
3. Point: Where chapter 1 focuses on the judgment of God (cf. 1:8-9) and Jerusalem’s self-pity (1:12-19), chapter 2 identifies the source of the judgment as God and His righteous anger (2:1-8 specifically identifies 32 Judgments: Count them).

Narrowing the Focus

If one compares the judgment on Israel at the hands of the Assyria (see prophecy of Amos), and (in Lamentations) the judgment on Jerusalem and Judah at the hands of Nebuchadnezzar and Babylon, the question arises: Was Shechem really worse than Ninevah, or Jerusalem worse than Babylon? Then, why?

Last week, I wrote, “Interestingly, the Lamentations of Jeremiah are about sin consequences toward the covenant people of God, His city, and the place where God recorded His Name.” But, it is more than that: Have you ever suffered deep grief? Sometimes, it’s the loss of loved ones, parents, children, even grandchildren; but think about grief you brought upon yourself. How did it feel? Did you weep? Did you come to realize the futility of resentment? What benefit came from your anger?

Leaning Toward the Lamentations

January 7, 2024

Royce Bell

Over the next four weeks, in preparation for the Lamentations study now set to begin on February 4, I’ll have a short article in the Sunday bulletin. Each of these four articles will focus on three points intended to help you be ready for the study of what is one of the most neglected, yet profoundly important and interesting sections of scripture.

● Reading from the Lamentations
● The Broader Context
● Narrowing the Focus
A Short Reading

Lamentations 1

A View of the Broader Context

1. Comparing the length of chapter 1 with the length of chapter 2, what do you realize? How many verses in each chapter?

2. Now, look at the length of chapter 4. Now, chapter 5. Now, look at the length of chapter 3. What do you see?

3. What do you make of this?

Narrowing the Focus

As we will presently see in the course of our study together, the Lamentations of Jeremiah are an excellent and very important study in the consequences of disobedience.

Other Old Testament examples include the entire book of Judges, as well as several examples used by the writer of Hebrews. What specific examples can you remember to show the consequences of disobedience?

Interestingly, the Lamentations of Jeremiah are about sin consequences toward the covenant people of God, His city, and the place where God recorded His Name. It is not about God’s judgment on those who were not His Covenant people. What does Hebrews 2:2 suggest about this very fact toward we who live in the later days, who share in the the dispensation of the blessings of Christ and the revelation of God’s grace?