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Without denying the legitimacy of this approach, this essay proposes a theological reading of Jeremiah that recognizes the gap between perfect divine justice and the horrific calamity that Babylon inflicted on Judah, and yet seeks to incorporate Jeremiah's rhetoric of human culpability into a coherent theological framework that speaks to matters...
- Michael Graves
Five poems, combined as the book of Lamentations, give realistic answers to these questions. However, Lamentations is more than a crying complaint against God. It explains the cause of Jerusalem’s fall and thereby give a proper perspective to their calamities.
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Key-repetitions: • Jeremiah: he told Judah to submit to Babylon, but was considered a traitor (Jer 25 - 28); he dictated God’s words but Judah’s king threw the scroll into a fire (Jer 36:4, 21-23); he wore a yoke and told Judah’s king to harness himself to Nebuchadnezzar’s yoke (Jer 27:2-. 11).
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Zedekiah was the last King of Jud ah, in whose reign it collapsed under the onslaught of Nebuchadnezzar of Babylon, on the Ninth Day of Ab in the year 586 BCE. We may gain some better understanding of this disaster if we summarize the cataclysmic events that preceded it.
Obadiah and his people knew that their own distress and calamity were deserved. Judah had sinned, and God had promised judgment, as Habakkuk had said. But they also knew that Edom, too, was guilty. But Edom should have seen God's judgment on Judah and trembled.
Jeremiah was not to intercede, for Judah and Jerusalem, that the Lord would relent from the calamity that He had planned. Look at these verses: As for you, do not pray for this people, and do not lift up cry or prayer for them, and do not intercede with Me; for I do not hear you (Jeremiah 7:16).
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Leviticus 26:33. A clear and consistent pattern in the Word of God is that He scatters as a result of sin. Large portions of the Old Testament are dedicated to warning God's people to repent to escape God's judgment, which—as Israel and Judah discovered—involved being scattered.
