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  1. 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
  2. The cata-strophic events leading to the downfall of Judah and its last king, Zedekiah, is recorded in five different documents: II Kings, II Chronicles, the Lachish Letters, some passages of the Book of Jeremiah, and Ezekiel Chapter 17.

  3. Nebuchadnezzars actions: he invaded Judah and took captive some youth and utensils from the temple (Dan 1:1-2); he invaded Judah a second time and emptied the treasures of the temple and the palace and carried into exile Judah’s leaders and skilled craftsmen.

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  4. 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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  5. “Perhaps the house of Judah will hear all the calamity which I plan to bring on them, in order that every man will turn from his evil way; then I will forgive their iniquity and their sin.” (Jer 36:1-3)

  6. 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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  8. For behold, I begin to bring calamity on the city which is called by My name, and should you be utterly unpunished: While judgment would begin among God’s people (Jeremiah 25:18), it would in no way finish there. The judgment of God’s people was a certain prophecy of coming judgment upon the nations.

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