Lamentations 1

Lamentations 1:1

The Oracle [or: Burden] of the LORD

Jeremiah is told by the LORD that the possibility exists that this people or a prophet or a priest will come to him to ask him about the oracle or burden of the LORD (Jeremiah 23:33). A burden a prophet must carry is the message the LORD has placed on his heart (cf. Isaiah 13:1; Isaiah 14:28; Nahum 1:1; Habakkuk 1:1). They want to know what the LORD wants from them, what burden He is putting on them. But it is a hypocritical question. The LORD knows their hearts, that they do not want to do His will at all.

Therefore, Jeremiah must say with indignation in his voice: “What burden?” By doing so, he lets them know that he rejects their question. Next, he must say that the LORD will abandon them. By this he indicates that they themselves are a burden to the LORD, a burden that He will cast off.

With that answer the questioners will not be satisfied. They will throw in another tack and then take up the words themselves that to them is given “a burden from the LORD” (Jeremiah 23:34; Lamentations 2:14). In doing so, they claim that they have a command from Him. The LORD will turn against them and punish them.

What they should do is ask one another what the LORD has answered or spoken (Jeremiah 23:35). Likewise, we are to ask one another what is written in God’s Word and not what brother so and so has said, although faithful brothers who have an understanding of God’s Word may be asked for their explanation of a particular verse.

What they should no longer do is think that others can tell them what the burden of the LORD is (Jeremiah 23:36). It is about having their own relationship with Him. The liars will bear their own burden. They have their own responsibility and will receive the punishment for their perverting of “the words of the living God, the LORD of hosts, our God”. This impressive portrayal of God does show how seriously He takes what people who claim to speak on His behalf do with His Word.

It is surely one of the worst things that can happen to a person if his words are perverted. It is one of the greatest responsibilities of someone who is giving a statement of God’s Word not to distort in the slightest way the words of the living God (cf. 2 Peter 3:16).

Again Jeremiah is told what to say to the false prophet to bring him into the light of God (Jeremiah 23:37). The false prophet will fall through because of the questions of God’s prophet. Jeremiah has no desire to know what the man dreamed, but he wants to know what the LORD answered that prophet and what the LORD said to him.

So when that prophet does come up with the words “the burden of the LORD”, it is proof that he is a disobedient prophet (Jeremiah 23:38). Indeed, the LORD has clearly given the message not to say that. Therefore, the judgment comes that He will forget them altogether (Jeremiah 23:39). He will forsake the city that He gave to their fathers. On them He will lay an everlasting reproach and humiliation that will not be forgotten (Jeremiah 23:40). People will always remember them as false prophets. That is the only appropriate judgment because they are out to make the people forget the LORD. That severe is the judgment on those who pervert God’s words and disobey what He says.

Lamentations 1:2

The Oracle [or: Burden] of the LORD

Jeremiah is told by the LORD that the possibility exists that this people or a prophet or a priest will come to him to ask him about the oracle or burden of the LORD (Jeremiah 23:33). A burden a prophet must carry is the message the LORD has placed on his heart (cf. Isaiah 13:1; Isaiah 14:28; Nahum 1:1; Habakkuk 1:1). They want to know what the LORD wants from them, what burden He is putting on them. But it is a hypocritical question. The LORD knows their hearts, that they do not want to do His will at all.

Therefore, Jeremiah must say with indignation in his voice: “What burden?” By doing so, he lets them know that he rejects their question. Next, he must say that the LORD will abandon them. By this he indicates that they themselves are a burden to the LORD, a burden that He will cast off.

With that answer the questioners will not be satisfied. They will throw in another tack and then take up the words themselves that to them is given “a burden from the LORD” (Jeremiah 23:34; Lamentations 2:14). In doing so, they claim that they have a command from Him. The LORD will turn against them and punish them.

What they should do is ask one another what the LORD has answered or spoken (Jeremiah 23:35). Likewise, we are to ask one another what is written in God’s Word and not what brother so and so has said, although faithful brothers who have an understanding of God’s Word may be asked for their explanation of a particular verse.

What they should no longer do is think that others can tell them what the burden of the LORD is (Jeremiah 23:36). It is about having their own relationship with Him. The liars will bear their own burden. They have their own responsibility and will receive the punishment for their perverting of “the words of the living God, the LORD of hosts, our God”. This impressive portrayal of God does show how seriously He takes what people who claim to speak on His behalf do with His Word.

It is surely one of the worst things that can happen to a person if his words are perverted. It is one of the greatest responsibilities of someone who is giving a statement of God’s Word not to distort in the slightest way the words of the living God (cf. 2 Peter 3:16).

Again Jeremiah is told what to say to the false prophet to bring him into the light of God (Jeremiah 23:37). The false prophet will fall through because of the questions of God’s prophet. Jeremiah has no desire to know what the man dreamed, but he wants to know what the LORD answered that prophet and what the LORD said to him.

So when that prophet does come up with the words “the burden of the LORD”, it is proof that he is a disobedient prophet (Jeremiah 23:38). Indeed, the LORD has clearly given the message not to say that. Therefore, the judgment comes that He will forget them altogether (Jeremiah 23:39). He will forsake the city that He gave to their fathers. On them He will lay an everlasting reproach and humiliation that will not be forgotten (Jeremiah 23:40). People will always remember them as false prophets. That is the only appropriate judgment because they are out to make the people forget the LORD. That severe is the judgment on those who pervert God’s words and disobey what He says.

Lamentations 1:3

The Oracle [or: Burden] of the LORD

Jeremiah is told by the LORD that the possibility exists that this people or a prophet or a priest will come to him to ask him about the oracle or burden of the LORD (Jeremiah 23:33). A burden a prophet must carry is the message the LORD has placed on his heart (cf. Isaiah 13:1; Isaiah 14:28; Nahum 1:1; Habakkuk 1:1). They want to know what the LORD wants from them, what burden He is putting on them. But it is a hypocritical question. The LORD knows their hearts, that they do not want to do His will at all.

Therefore, Jeremiah must say with indignation in his voice: “What burden?” By doing so, he lets them know that he rejects their question. Next, he must say that the LORD will abandon them. By this he indicates that they themselves are a burden to the LORD, a burden that He will cast off.

With that answer the questioners will not be satisfied. They will throw in another tack and then take up the words themselves that to them is given “a burden from the LORD” (Jeremiah 23:34; Lamentations 2:14). In doing so, they claim that they have a command from Him. The LORD will turn against them and punish them.

What they should do is ask one another what the LORD has answered or spoken (Jeremiah 23:35). Likewise, we are to ask one another what is written in God’s Word and not what brother so and so has said, although faithful brothers who have an understanding of God’s Word may be asked for their explanation of a particular verse.

What they should no longer do is think that others can tell them what the burden of the LORD is (Jeremiah 23:36). It is about having their own relationship with Him. The liars will bear their own burden. They have their own responsibility and will receive the punishment for their perverting of “the words of the living God, the LORD of hosts, our God”. This impressive portrayal of God does show how seriously He takes what people who claim to speak on His behalf do with His Word.

It is surely one of the worst things that can happen to a person if his words are perverted. It is one of the greatest responsibilities of someone who is giving a statement of God’s Word not to distort in the slightest way the words of the living God (cf. 2 Peter 3:16).

Again Jeremiah is told what to say to the false prophet to bring him into the light of God (Jeremiah 23:37). The false prophet will fall through because of the questions of God’s prophet. Jeremiah has no desire to know what the man dreamed, but he wants to know what the LORD answered that prophet and what the LORD said to him.

So when that prophet does come up with the words “the burden of the LORD”, it is proof that he is a disobedient prophet (Jeremiah 23:38). Indeed, the LORD has clearly given the message not to say that. Therefore, the judgment comes that He will forget them altogether (Jeremiah 23:39). He will forsake the city that He gave to their fathers. On them He will lay an everlasting reproach and humiliation that will not be forgotten (Jeremiah 23:40). People will always remember them as false prophets. That is the only appropriate judgment because they are out to make the people forget the LORD. That severe is the judgment on those who pervert God’s words and disobey what He says.

Lamentations 1:4

The Oracle [or: Burden] of the LORD

Jeremiah is told by the LORD that the possibility exists that this people or a prophet or a priest will come to him to ask him about the oracle or burden of the LORD (Jeremiah 23:33). A burden a prophet must carry is the message the LORD has placed on his heart (cf. Isaiah 13:1; Isaiah 14:28; Nahum 1:1; Habakkuk 1:1). They want to know what the LORD wants from them, what burden He is putting on them. But it is a hypocritical question. The LORD knows their hearts, that they do not want to do His will at all.

Therefore, Jeremiah must say with indignation in his voice: “What burden?” By doing so, he lets them know that he rejects their question. Next, he must say that the LORD will abandon them. By this he indicates that they themselves are a burden to the LORD, a burden that He will cast off.

With that answer the questioners will not be satisfied. They will throw in another tack and then take up the words themselves that to them is given “a burden from the LORD” (Jeremiah 23:34; Lamentations 2:14). In doing so, they claim that they have a command from Him. The LORD will turn against them and punish them.

What they should do is ask one another what the LORD has answered or spoken (Jeremiah 23:35). Likewise, we are to ask one another what is written in God’s Word and not what brother so and so has said, although faithful brothers who have an understanding of God’s Word may be asked for their explanation of a particular verse.

What they should no longer do is think that others can tell them what the burden of the LORD is (Jeremiah 23:36). It is about having their own relationship with Him. The liars will bear their own burden. They have their own responsibility and will receive the punishment for their perverting of “the words of the living God, the LORD of hosts, our God”. This impressive portrayal of God does show how seriously He takes what people who claim to speak on His behalf do with His Word.

It is surely one of the worst things that can happen to a person if his words are perverted. It is one of the greatest responsibilities of someone who is giving a statement of God’s Word not to distort in the slightest way the words of the living God (cf. 2 Peter 3:16).

Again Jeremiah is told what to say to the false prophet to bring him into the light of God (Jeremiah 23:37). The false prophet will fall through because of the questions of God’s prophet. Jeremiah has no desire to know what the man dreamed, but he wants to know what the LORD answered that prophet and what the LORD said to him.

So when that prophet does come up with the words “the burden of the LORD”, it is proof that he is a disobedient prophet (Jeremiah 23:38). Indeed, the LORD has clearly given the message not to say that. Therefore, the judgment comes that He will forget them altogether (Jeremiah 23:39). He will forsake the city that He gave to their fathers. On them He will lay an everlasting reproach and humiliation that will not be forgotten (Jeremiah 23:40). People will always remember them as false prophets. That is the only appropriate judgment because they are out to make the people forget the LORD. That severe is the judgment on those who pervert God’s words and disobey what He says.

Lamentations 1:5

The Oracle [or: Burden] of the LORD

Jeremiah is told by the LORD that the possibility exists that this people or a prophet or a priest will come to him to ask him about the oracle or burden of the LORD (Jeremiah 23:33). A burden a prophet must carry is the message the LORD has placed on his heart (cf. Isaiah 13:1; Isaiah 14:28; Nahum 1:1; Habakkuk 1:1). They want to know what the LORD wants from them, what burden He is putting on them. But it is a hypocritical question. The LORD knows their hearts, that they do not want to do His will at all.

Therefore, Jeremiah must say with indignation in his voice: “What burden?” By doing so, he lets them know that he rejects their question. Next, he must say that the LORD will abandon them. By this he indicates that they themselves are a burden to the LORD, a burden that He will cast off.

With that answer the questioners will not be satisfied. They will throw in another tack and then take up the words themselves that to them is given “a burden from the LORD” (Jeremiah 23:34; Lamentations 2:14). In doing so, they claim that they have a command from Him. The LORD will turn against them and punish them.

What they should do is ask one another what the LORD has answered or spoken (Jeremiah 23:35). Likewise, we are to ask one another what is written in God’s Word and not what brother so and so has said, although faithful brothers who have an understanding of God’s Word may be asked for their explanation of a particular verse.

What they should no longer do is think that others can tell them what the burden of the LORD is (Jeremiah 23:36). It is about having their own relationship with Him. The liars will bear their own burden. They have their own responsibility and will receive the punishment for their perverting of “the words of the living God, the LORD of hosts, our God”. This impressive portrayal of God does show how seriously He takes what people who claim to speak on His behalf do with His Word.

It is surely one of the worst things that can happen to a person if his words are perverted. It is one of the greatest responsibilities of someone who is giving a statement of God’s Word not to distort in the slightest way the words of the living God (cf. 2 Peter 3:16).

Again Jeremiah is told what to say to the false prophet to bring him into the light of God (Jeremiah 23:37). The false prophet will fall through because of the questions of God’s prophet. Jeremiah has no desire to know what the man dreamed, but he wants to know what the LORD answered that prophet and what the LORD said to him.

So when that prophet does come up with the words “the burden of the LORD”, it is proof that he is a disobedient prophet (Jeremiah 23:38). Indeed, the LORD has clearly given the message not to say that. Therefore, the judgment comes that He will forget them altogether (Jeremiah 23:39). He will forsake the city that He gave to their fathers. On them He will lay an everlasting reproach and humiliation that will not be forgotten (Jeremiah 23:40). People will always remember them as false prophets. That is the only appropriate judgment because they are out to make the people forget the LORD. That severe is the judgment on those who pervert God’s words and disobey what He says.

Lamentations 1:6

The Oracle [or: Burden] of the LORD

Jeremiah is told by the LORD that the possibility exists that this people or a prophet or a priest will come to him to ask him about the oracle or burden of the LORD (Jeremiah 23:33). A burden a prophet must carry is the message the LORD has placed on his heart (cf. Isaiah 13:1; Isaiah 14:28; Nahum 1:1; Habakkuk 1:1). They want to know what the LORD wants from them, what burden He is putting on them. But it is a hypocritical question. The LORD knows their hearts, that they do not want to do His will at all.

Therefore, Jeremiah must say with indignation in his voice: “What burden?” By doing so, he lets them know that he rejects their question. Next, he must say that the LORD will abandon them. By this he indicates that they themselves are a burden to the LORD, a burden that He will cast off.

With that answer the questioners will not be satisfied. They will throw in another tack and then take up the words themselves that to them is given “a burden from the LORD” (Jeremiah 23:34; Lamentations 2:14). In doing so, they claim that they have a command from Him. The LORD will turn against them and punish them.

What they should do is ask one another what the LORD has answered or spoken (Jeremiah 23:35). Likewise, we are to ask one another what is written in God’s Word and not what brother so and so has said, although faithful brothers who have an understanding of God’s Word may be asked for their explanation of a particular verse.

What they should no longer do is think that others can tell them what the burden of the LORD is (Jeremiah 23:36). It is about having their own relationship with Him. The liars will bear their own burden. They have their own responsibility and will receive the punishment for their perverting of “the words of the living God, the LORD of hosts, our God”. This impressive portrayal of God does show how seriously He takes what people who claim to speak on His behalf do with His Word.

It is surely one of the worst things that can happen to a person if his words are perverted. It is one of the greatest responsibilities of someone who is giving a statement of God’s Word not to distort in the slightest way the words of the living God (cf. 2 Peter 3:16).

Again Jeremiah is told what to say to the false prophet to bring him into the light of God (Jeremiah 23:37). The false prophet will fall through because of the questions of God’s prophet. Jeremiah has no desire to know what the man dreamed, but he wants to know what the LORD answered that prophet and what the LORD said to him.

So when that prophet does come up with the words “the burden of the LORD”, it is proof that he is a disobedient prophet (Jeremiah 23:38). Indeed, the LORD has clearly given the message not to say that. Therefore, the judgment comes that He will forget them altogether (Jeremiah 23:39). He will forsake the city that He gave to their fathers. On them He will lay an everlasting reproach and humiliation that will not be forgotten (Jeremiah 23:40). People will always remember them as false prophets. That is the only appropriate judgment because they are out to make the people forget the LORD. That severe is the judgment on those who pervert God’s words and disobey what He says.

Lamentations 1:7

The Oracle [or: Burden] of the LORD

Jeremiah is told by the LORD that the possibility exists that this people or a prophet or a priest will come to him to ask him about the oracle or burden of the LORD (Jeremiah 23:33). A burden a prophet must carry is the message the LORD has placed on his heart (cf. Isaiah 13:1; Isaiah 14:28; Nahum 1:1; Habakkuk 1:1). They want to know what the LORD wants from them, what burden He is putting on them. But it is a hypocritical question. The LORD knows their hearts, that they do not want to do His will at all.

Therefore, Jeremiah must say with indignation in his voice: “What burden?” By doing so, he lets them know that he rejects their question. Next, he must say that the LORD will abandon them. By this he indicates that they themselves are a burden to the LORD, a burden that He will cast off.

With that answer the questioners will not be satisfied. They will throw in another tack and then take up the words themselves that to them is given “a burden from the LORD” (Jeremiah 23:34; Lamentations 2:14). In doing so, they claim that they have a command from Him. The LORD will turn against them and punish them.

What they should do is ask one another what the LORD has answered or spoken (Jeremiah 23:35). Likewise, we are to ask one another what is written in God’s Word and not what brother so and so has said, although faithful brothers who have an understanding of God’s Word may be asked for their explanation of a particular verse.

What they should no longer do is think that others can tell them what the burden of the LORD is (Jeremiah 23:36). It is about having their own relationship with Him. The liars will bear their own burden. They have their own responsibility and will receive the punishment for their perverting of “the words of the living God, the LORD of hosts, our God”. This impressive portrayal of God does show how seriously He takes what people who claim to speak on His behalf do with His Word.

It is surely one of the worst things that can happen to a person if his words are perverted. It is one of the greatest responsibilities of someone who is giving a statement of God’s Word not to distort in the slightest way the words of the living God (cf. 2 Peter 3:16).

Again Jeremiah is told what to say to the false prophet to bring him into the light of God (Jeremiah 23:37). The false prophet will fall through because of the questions of God’s prophet. Jeremiah has no desire to know what the man dreamed, but he wants to know what the LORD answered that prophet and what the LORD said to him.

So when that prophet does come up with the words “the burden of the LORD”, it is proof that he is a disobedient prophet (Jeremiah 23:38). Indeed, the LORD has clearly given the message not to say that. Therefore, the judgment comes that He will forget them altogether (Jeremiah 23:39). He will forsake the city that He gave to their fathers. On them He will lay an everlasting reproach and humiliation that will not be forgotten (Jeremiah 23:40). People will always remember them as false prophets. That is the only appropriate judgment because they are out to make the people forget the LORD. That severe is the judgment on those who pervert God’s words and disobey what He says.

Lamentations 1:8

The Oracle [or: Burden] of the LORD

Jeremiah is told by the LORD that the possibility exists that this people or a prophet or a priest will come to him to ask him about the oracle or burden of the LORD (Jeremiah 23:33). A burden a prophet must carry is the message the LORD has placed on his heart (cf. Isaiah 13:1; Isaiah 14:28; Nahum 1:1; Habakkuk 1:1). They want to know what the LORD wants from them, what burden He is putting on them. But it is a hypocritical question. The LORD knows their hearts, that they do not want to do His will at all.

Therefore, Jeremiah must say with indignation in his voice: “What burden?” By doing so, he lets them know that he rejects their question. Next, he must say that the LORD will abandon them. By this he indicates that they themselves are a burden to the LORD, a burden that He will cast off.

With that answer the questioners will not be satisfied. They will throw in another tack and then take up the words themselves that to them is given “a burden from the LORD” (Jeremiah 23:34; Lamentations 2:14). In doing so, they claim that they have a command from Him. The LORD will turn against them and punish them.

What they should do is ask one another what the LORD has answered or spoken (Jeremiah 23:35). Likewise, we are to ask one another what is written in God’s Word and not what brother so and so has said, although faithful brothers who have an understanding of God’s Word may be asked for their explanation of a particular verse.

What they should no longer do is think that others can tell them what the burden of the LORD is (Jeremiah 23:36). It is about having their own relationship with Him. The liars will bear their own burden. They have their own responsibility and will receive the punishment for their perverting of “the words of the living God, the LORD of hosts, our God”. This impressive portrayal of God does show how seriously He takes what people who claim to speak on His behalf do with His Word.

It is surely one of the worst things that can happen to a person if his words are perverted. It is one of the greatest responsibilities of someone who is giving a statement of God’s Word not to distort in the slightest way the words of the living God (cf. 2 Peter 3:16).

Again Jeremiah is told what to say to the false prophet to bring him into the light of God (Jeremiah 23:37). The false prophet will fall through because of the questions of God’s prophet. Jeremiah has no desire to know what the man dreamed, but he wants to know what the LORD answered that prophet and what the LORD said to him.

So when that prophet does come up with the words “the burden of the LORD”, it is proof that he is a disobedient prophet (Jeremiah 23:38). Indeed, the LORD has clearly given the message not to say that. Therefore, the judgment comes that He will forget them altogether (Jeremiah 23:39). He will forsake the city that He gave to their fathers. On them He will lay an everlasting reproach and humiliation that will not be forgotten (Jeremiah 23:40). People will always remember them as false prophets. That is the only appropriate judgment because they are out to make the people forget the LORD. That severe is the judgment on those who pervert God’s words and disobey what He says.

Lamentations 1:10

Introduction

We have in this chapter an explanation of the two ways presented in Jeremiah 21: the way of life and the way of death (Jeremiah 21:8-9). The explanation is presented in the picture of two baskets of figs: a basket of good figs and a basket of bad figs. One may expect any blessing from God if one first humbles himself. We must first acknowledge that we deserve judgment, then we will receive the blessing. The Judge Who condemns then becomes the Giver of blessing.

The Vision of the Two Baskets of Figs

The LORD draws Jeremiah’s attention to two baskets of figs set down before the temple of the LORD (Jeremiah 24:1). That they are set before the temple makes these baskets reminiscent of the basket of first fruits. That basket is set down by the priest before the altar (Deuteronomy 26:1-4). There is no mention of that here.

It is the time when the first carrying away into exile took place (2 Kings 24:8-16; 2 Chronicles 36:9-10). Nebuchadnezzar has carried away captive the leaders, leaving the people without leadership. He has also carried away captive the craftsmen and smiths from Jerusalem and has brought them to Babylon, so that the people also have no people to provide them with means of defense and weapons.

We are told the contents of both baskets of figs. In the one basket are “very good figs” (Jeremiah 24:2). These good figs are “like first-ripe figs”, which are figs to be offered to the LORD as first fruits (Deuteronomy 14:22). They are good to eat (Isaiah 28:4b; Hosea 9:10). The LORD says of them: “A first-ripe fig [which] I crave” (Micah 7:1c). In the other basket are very bad figs, so bad that they cannot be eaten. The poor quality is emphatically mentioned.

Then the LORD asks Jeremiah what he sees (Jeremiah 24:3; cf. Jeremiah 1:11; 13). Jeremiah must accurately tell what he sees so that the LORD can also make the meaning clear to him. His answer is that he sees figs and also that there is a great difference between them. He describes them exactly as they are described in the previous verse. This shows that he sees them as the LORD sees them.

Lamentations 1:11

Introduction

We have in this chapter an explanation of the two ways presented in Jeremiah 21: the way of life and the way of death (Jeremiah 21:8-9). The explanation is presented in the picture of two baskets of figs: a basket of good figs and a basket of bad figs. One may expect any blessing from God if one first humbles himself. We must first acknowledge that we deserve judgment, then we will receive the blessing. The Judge Who condemns then becomes the Giver of blessing.

The Vision of the Two Baskets of Figs

The LORD draws Jeremiah’s attention to two baskets of figs set down before the temple of the LORD (Jeremiah 24:1). That they are set before the temple makes these baskets reminiscent of the basket of first fruits. That basket is set down by the priest before the altar (Deuteronomy 26:1-4). There is no mention of that here.

It is the time when the first carrying away into exile took place (2 Kings 24:8-16; 2 Chronicles 36:9-10). Nebuchadnezzar has carried away captive the leaders, leaving the people without leadership. He has also carried away captive the craftsmen and smiths from Jerusalem and has brought them to Babylon, so that the people also have no people to provide them with means of defense and weapons.

We are told the contents of both baskets of figs. In the one basket are “very good figs” (Jeremiah 24:2). These good figs are “like first-ripe figs”, which are figs to be offered to the LORD as first fruits (Deuteronomy 14:22). They are good to eat (Isaiah 28:4b; Hosea 9:10). The LORD says of them: “A first-ripe fig [which] I crave” (Micah 7:1c). In the other basket are very bad figs, so bad that they cannot be eaten. The poor quality is emphatically mentioned.

Then the LORD asks Jeremiah what he sees (Jeremiah 24:3; cf. Jeremiah 1:11; 13). Jeremiah must accurately tell what he sees so that the LORD can also make the meaning clear to him. His answer is that he sees figs and also that there is a great difference between them. He describes them exactly as they are described in the previous verse. This shows that he sees them as the LORD sees them.

Lamentations 1:12

Introduction

We have in this chapter an explanation of the two ways presented in Jeremiah 21: the way of life and the way of death (Jeremiah 21:8-9). The explanation is presented in the picture of two baskets of figs: a basket of good figs and a basket of bad figs. One may expect any blessing from God if one first humbles himself. We must first acknowledge that we deserve judgment, then we will receive the blessing. The Judge Who condemns then becomes the Giver of blessing.

The Vision of the Two Baskets of Figs

The LORD draws Jeremiah’s attention to two baskets of figs set down before the temple of the LORD (Jeremiah 24:1). That they are set before the temple makes these baskets reminiscent of the basket of first fruits. That basket is set down by the priest before the altar (Deuteronomy 26:1-4). There is no mention of that here.

It is the time when the first carrying away into exile took place (2 Kings 24:8-16; 2 Chronicles 36:9-10). Nebuchadnezzar has carried away captive the leaders, leaving the people without leadership. He has also carried away captive the craftsmen and smiths from Jerusalem and has brought them to Babylon, so that the people also have no people to provide them with means of defense and weapons.

We are told the contents of both baskets of figs. In the one basket are “very good figs” (Jeremiah 24:2). These good figs are “like first-ripe figs”, which are figs to be offered to the LORD as first fruits (Deuteronomy 14:22). They are good to eat (Isaiah 28:4b; Hosea 9:10). The LORD says of them: “A first-ripe fig [which] I crave” (Micah 7:1c). In the other basket are very bad figs, so bad that they cannot be eaten. The poor quality is emphatically mentioned.

Then the LORD asks Jeremiah what he sees (Jeremiah 24:3; cf. Jeremiah 1:11; 13). Jeremiah must accurately tell what he sees so that the LORD can also make the meaning clear to him. His answer is that he sees figs and also that there is a great difference between them. He describes them exactly as they are described in the previous verse. This shows that he sees them as the LORD sees them.

Lamentations 1:13

Explanation of the Good Figs

Then the LORD goes on to give the meaning (Jeremiah 24:4). As “the LORD God of Israel”, the God of His people, Who knows His people through and through, He tells Jeremiah what the figs represent. He begins with the good figs (Jeremiah 24:5). The good figs are those who have been sent into exile by Him. They are gone from His land, but not from His heart. He regards them as good because they have accepted His discipline. What that good is, He then declares. We hear what He will do, showing that He has a fullness of blessing in mind for them.

They are under His discipline, but His eye remains on them for good (Jeremiah 24:6). If we also realize this despite all our unfaithfulness, that is already a great blessing. He shows His goodness by making them return to this land. The exile is not final, but temporary. He will build them and not, as it seems now, overthrow them. He will plant them and not, as it seems now, pluck them up. The restoration will be complete. This full restoration has not come after a remnant returns from Babylon to the land after seventy years of exile. That is a partial and also temporary restoration. The full restoration will take place in the end time.

The good figs are not in themselves better than the other figs. They are good because they bow under God’s judgment. Therefore, the LORD “will regard” them “as good” (Jeremiah 24:5) and set His eyes “on them for good” (Jeremiah 24:6). All the emphasis is on the fact that He will regard the exiles for good. This goes directly against the view of those left behind, who look down with contempt on those taken away, while seeing themselves as the faithful ones.

The LORD will also give those who are carried away a heart to know Him (Jeremiah 24:7). Then they will be in a close relationship with Him. They will know Him as the LORD, the God of the covenant, Who fulfills all His promises. They will be His people and He their God. It will be so because they will return to Him “with their whole heart”. Then there will be perfect harmony between the LORD and His people because His people will be in complete accord with His plan.

Lamentations 1:14

Explanation of the Good Figs

Then the LORD goes on to give the meaning (Jeremiah 24:4). As “the LORD God of Israel”, the God of His people, Who knows His people through and through, He tells Jeremiah what the figs represent. He begins with the good figs (Jeremiah 24:5). The good figs are those who have been sent into exile by Him. They are gone from His land, but not from His heart. He regards them as good because they have accepted His discipline. What that good is, He then declares. We hear what He will do, showing that He has a fullness of blessing in mind for them.

They are under His discipline, but His eye remains on them for good (Jeremiah 24:6). If we also realize this despite all our unfaithfulness, that is already a great blessing. He shows His goodness by making them return to this land. The exile is not final, but temporary. He will build them and not, as it seems now, overthrow them. He will plant them and not, as it seems now, pluck them up. The restoration will be complete. This full restoration has not come after a remnant returns from Babylon to the land after seventy years of exile. That is a partial and also temporary restoration. The full restoration will take place in the end time.

The good figs are not in themselves better than the other figs. They are good because they bow under God’s judgment. Therefore, the LORD “will regard” them “as good” (Jeremiah 24:5) and set His eyes “on them for good” (Jeremiah 24:6). All the emphasis is on the fact that He will regard the exiles for good. This goes directly against the view of those left behind, who look down with contempt on those taken away, while seeing themselves as the faithful ones.

The LORD will also give those who are carried away a heart to know Him (Jeremiah 24:7). Then they will be in a close relationship with Him. They will know Him as the LORD, the God of the covenant, Who fulfills all His promises. They will be His people and He their God. It will be so because they will return to Him “with their whole heart”. Then there will be perfect harmony between the LORD and His people because His people will be in complete accord with His plan.

Lamentations 1:15

Explanation of the Good Figs

Then the LORD goes on to give the meaning (Jeremiah 24:4). As “the LORD God of Israel”, the God of His people, Who knows His people through and through, He tells Jeremiah what the figs represent. He begins with the good figs (Jeremiah 24:5). The good figs are those who have been sent into exile by Him. They are gone from His land, but not from His heart. He regards them as good because they have accepted His discipline. What that good is, He then declares. We hear what He will do, showing that He has a fullness of blessing in mind for them.

They are under His discipline, but His eye remains on them for good (Jeremiah 24:6). If we also realize this despite all our unfaithfulness, that is already a great blessing. He shows His goodness by making them return to this land. The exile is not final, but temporary. He will build them and not, as it seems now, overthrow them. He will plant them and not, as it seems now, pluck them up. The restoration will be complete. This full restoration has not come after a remnant returns from Babylon to the land after seventy years of exile. That is a partial and also temporary restoration. The full restoration will take place in the end time.

The good figs are not in themselves better than the other figs. They are good because they bow under God’s judgment. Therefore, the LORD “will regard” them “as good” (Jeremiah 24:5) and set His eyes “on them for good” (Jeremiah 24:6). All the emphasis is on the fact that He will regard the exiles for good. This goes directly against the view of those left behind, who look down with contempt on those taken away, while seeing themselves as the faithful ones.

The LORD will also give those who are carried away a heart to know Him (Jeremiah 24:7). Then they will be in a close relationship with Him. They will know Him as the LORD, the God of the covenant, Who fulfills all His promises. They will be His people and He their God. It will be so because they will return to Him “with their whole heart”. Then there will be perfect harmony between the LORD and His people because His people will be in complete accord with His plan.

Lamentations 1:16

Explanation of the Good Figs

Then the LORD goes on to give the meaning (Jeremiah 24:4). As “the LORD God of Israel”, the God of His people, Who knows His people through and through, He tells Jeremiah what the figs represent. He begins with the good figs (Jeremiah 24:5). The good figs are those who have been sent into exile by Him. They are gone from His land, but not from His heart. He regards them as good because they have accepted His discipline. What that good is, He then declares. We hear what He will do, showing that He has a fullness of blessing in mind for them.

They are under His discipline, but His eye remains on them for good (Jeremiah 24:6). If we also realize this despite all our unfaithfulness, that is already a great blessing. He shows His goodness by making them return to this land. The exile is not final, but temporary. He will build them and not, as it seems now, overthrow them. He will plant them and not, as it seems now, pluck them up. The restoration will be complete. This full restoration has not come after a remnant returns from Babylon to the land after seventy years of exile. That is a partial and also temporary restoration. The full restoration will take place in the end time.

The good figs are not in themselves better than the other figs. They are good because they bow under God’s judgment. Therefore, the LORD “will regard” them “as good” (Jeremiah 24:5) and set His eyes “on them for good” (Jeremiah 24:6). All the emphasis is on the fact that He will regard the exiles for good. This goes directly against the view of those left behind, who look down with contempt on those taken away, while seeing themselves as the faithful ones.

The LORD will also give those who are carried away a heart to know Him (Jeremiah 24:7). Then they will be in a close relationship with Him. They will know Him as the LORD, the God of the covenant, Who fulfills all His promises. They will be His people and He their God. It will be so because they will return to Him “with their whole heart”. Then there will be perfect harmony between the LORD and His people because His people will be in complete accord with His plan.

Lamentations 1:17

Meaning of the Bad Figs

The judgment on the bad figs, which are those who remain in Jerusalem, is sweeping. The basket of the bad figs is also before the temple (Jeremiah 24:8; Jeremiah 24:1). These bad figs are overripe, rotten figs, which cannot be eaten. They are the sacrifices that God abhors (cf. Malachi 1:7-8). These sacrifices are made by people who are religious, but adhere to a self-willed religion. They do not ask themselves what God wants, but fill in for themselves what God should be satisfied with, while flattering themselves with the thought that they are bringing God sacrifices after all.

The bad figs represent Zedekiah and all those who remained in Jerusalem and also those who believe they escaped exile by fleeing to Egypt. They have not bowed under the discipline of God. However, there is no escape from God’s discipline. He will bring a heavier discipline upon them (Jeremiah 24:9). What will happen to them from the hand of the LORD will be an example to all the kingdoms of the earth which will shock them. The reproach will be great. They will become a proverb and an object of ridicule and curse. They will be so in all the places to which the LORD will yet drive them.

All those who have remained in the land believing that the enemy will not be able to overcome them will perish there by violence, want or disease (Jeremiah 24:10). As a result, they will be destroyed from the land that the LORD gave them and their fathers, but on which they laid claim.

Lamentations 1:18

Meaning of the Bad Figs

The judgment on the bad figs, which are those who remain in Jerusalem, is sweeping. The basket of the bad figs is also before the temple (Jeremiah 24:8; Jeremiah 24:1). These bad figs are overripe, rotten figs, which cannot be eaten. They are the sacrifices that God abhors (cf. Malachi 1:7-8). These sacrifices are made by people who are religious, but adhere to a self-willed religion. They do not ask themselves what God wants, but fill in for themselves what God should be satisfied with, while flattering themselves with the thought that they are bringing God sacrifices after all.

The bad figs represent Zedekiah and all those who remained in Jerusalem and also those who believe they escaped exile by fleeing to Egypt. They have not bowed under the discipline of God. However, there is no escape from God’s discipline. He will bring a heavier discipline upon them (Jeremiah 24:9). What will happen to them from the hand of the LORD will be an example to all the kingdoms of the earth which will shock them. The reproach will be great. They will become a proverb and an object of ridicule and curse. They will be so in all the places to which the LORD will yet drive them.

All those who have remained in the land believing that the enemy will not be able to overcome them will perish there by violence, want or disease (Jeremiah 24:10). As a result, they will be destroyed from the land that the LORD gave them and their fathers, but on which they laid claim.

Lamentations 1:19

Meaning of the Bad Figs

The judgment on the bad figs, which are those who remain in Jerusalem, is sweeping. The basket of the bad figs is also before the temple (Jeremiah 24:8; Jeremiah 24:1). These bad figs are overripe, rotten figs, which cannot be eaten. They are the sacrifices that God abhors (cf. Malachi 1:7-8). These sacrifices are made by people who are religious, but adhere to a self-willed religion. They do not ask themselves what God wants, but fill in for themselves what God should be satisfied with, while flattering themselves with the thought that they are bringing God sacrifices after all.

The bad figs represent Zedekiah and all those who remained in Jerusalem and also those who believe they escaped exile by fleeing to Egypt. They have not bowed under the discipline of God. However, there is no escape from God’s discipline. He will bring a heavier discipline upon them (Jeremiah 24:9). What will happen to them from the hand of the LORD will be an example to all the kingdoms of the earth which will shock them. The reproach will be great. They will become a proverb and an object of ridicule and curse. They will be so in all the places to which the LORD will yet drive them.

All those who have remained in the land believing that the enemy will not be able to overcome them will perish there by violence, want or disease (Jeremiah 24:10). As a result, they will be destroyed from the land that the LORD gave them and their fathers, but on which they laid claim.

Lamentations 1:21

Israel Rejects Prophetic Service

In this chapter we go back to the reign of Jehoiakim (Jeremiah 25:1), for the previous chapter is about the time of Zedekiah. The prophecies of Jeremiah 1-12 take place during the reign of Josiah. After that, no special time is mentioned and we must see if it is the time of Jehoiakim, Zedekiah or Gedaliah. Here we are in the fourth year of Jehoiakim which is at the same time the first year of Nebuchadnezzar (cf. Jeremiah 36:1; Jeremiah 45:1; Jeremiah 46:2). With the first year of Nebuchadnezzar begin “the times of the Gentiles” (Luke 21:24). He is given world domination. This is followed by three other empires with world dominion, the description of which is found in Daniel 2 and Daniel 7.

Since the time Jeremiah began prophesying, the political situation has changed greatly. When he begins, Nineveh, the capital of the Assyrian empire, has been destroyed by the attacks of Babylon. Babylon then increases in power, but Egypt still has dominion over Israel. This did not last long. At the battle of Carchemish, Babylon defeated Egypt (Jeremiah 46:2) and took over world power and with it power over Israel. This is the battle in which Josiah interfered, a battle that did not concern him and in which he lost his life (2 Chronicles 35:20-24).

Jeremiah can then still move freely among the people and call them to submission to the king of Babylon (Jeremiah 25:2). However, the people do not want that. He delivers his message because the LORD speaks to him (Jeremiah 25:3). From the thirteenth year of Josiah until now, his message has sounded. That is a period of twenty-three years: nineteen years under Josiah and four years under Jehoiakim. He is here about at or just past the halfway point of his service as a prophet. In addition to Jeremiah, the LORD has sent other prophets, such as Zephaniah (Zephaniah 1:1), but the people do not listen. In fact, they are averse and do not heed the calls of the prophets at all, they ignore them (Jeremiah 25:4).

The message is clear. They must repent, each one personally, of their evil ways and evil deeds (Jeremiah 25:5). The promises are also clear. They will live forever in the land that the LORD has given them and their fathers. We see here the patience of God. God does not like to punish. He will do anything to bring a person to repentance. He is working “again and again [literally: rising early and sending]” to reach them, that is, not slowly and not mundanely, but from early in the morning till late in the evening, as long as a person can be reached. In this way, He devotes Himself to seeking the salvation of a person – and in this case of His people. Only when it appears that a person – or His people – absolutely does not want to, He brings the judgment, because He cannot do otherwise.

The call has constantly sounded to not go after other gods to serve them and to bow down to them (Jeremiah 25:6). He has let them know that they will provoke Him to wrath if they bow down to the work of their hands. He will not harm them if they stop to do so. The conclusion, unfortunately, must be that they have not listened to Him and, on the contrary, have provoked Him to anger by the work of their hands (Jeremiah 25:7). In so doing, they have done themselves harm.

Lamentations 1:22

Israel Rejects Prophetic Service

In this chapter we go back to the reign of Jehoiakim (Jeremiah 25:1), for the previous chapter is about the time of Zedekiah. The prophecies of Jeremiah 1-12 take place during the reign of Josiah. After that, no special time is mentioned and we must see if it is the time of Jehoiakim, Zedekiah or Gedaliah. Here we are in the fourth year of Jehoiakim which is at the same time the first year of Nebuchadnezzar (cf. Jeremiah 36:1; Jeremiah 45:1; Jeremiah 46:2). With the first year of Nebuchadnezzar begin “the times of the Gentiles” (Luke 21:24). He is given world domination. This is followed by three other empires with world dominion, the description of which is found in Daniel 2 and Daniel 7.

Since the time Jeremiah began prophesying, the political situation has changed greatly. When he begins, Nineveh, the capital of the Assyrian empire, has been destroyed by the attacks of Babylon. Babylon then increases in power, but Egypt still has dominion over Israel. This did not last long. At the battle of Carchemish, Babylon defeated Egypt (Jeremiah 46:2) and took over world power and with it power over Israel. This is the battle in which Josiah interfered, a battle that did not concern him and in which he lost his life (2 Chronicles 35:20-24).

Jeremiah can then still move freely among the people and call them to submission to the king of Babylon (Jeremiah 25:2). However, the people do not want that. He delivers his message because the LORD speaks to him (Jeremiah 25:3). From the thirteenth year of Josiah until now, his message has sounded. That is a period of twenty-three years: nineteen years under Josiah and four years under Jehoiakim. He is here about at or just past the halfway point of his service as a prophet. In addition to Jeremiah, the LORD has sent other prophets, such as Zephaniah (Zephaniah 1:1), but the people do not listen. In fact, they are averse and do not heed the calls of the prophets at all, they ignore them (Jeremiah 25:4).

The message is clear. They must repent, each one personally, of their evil ways and evil deeds (Jeremiah 25:5). The promises are also clear. They will live forever in the land that the LORD has given them and their fathers. We see here the patience of God. God does not like to punish. He will do anything to bring a person to repentance. He is working “again and again [literally: rising early and sending]” to reach them, that is, not slowly and not mundanely, but from early in the morning till late in the evening, as long as a person can be reached. In this way, He devotes Himself to seeking the salvation of a person – and in this case of His people. Only when it appears that a person – or His people – absolutely does not want to, He brings the judgment, because He cannot do otherwise.

The call has constantly sounded to not go after other gods to serve them and to bow down to them (Jeremiah 25:6). He has let them know that they will provoke Him to wrath if they bow down to the work of their hands. He will not harm them if they stop to do so. The conclusion, unfortunately, must be that they have not listened to Him and, on the contrary, have provoked Him to anger by the work of their hands (Jeremiah 25:7). In so doing, they have done themselves harm.