Lamentations Through the Centuries

The Lost City: Lamentations Through the Ages
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Jeremiah and Lamentations Through 16th-Century Eyes

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Print Twitter Facebook Email. Click the button below to continue. Beautiful paintings, sculpture and decorative art from the 13th century to the present day. Exhibition Currently on display in 1. She sinks to her knees, supported by St. John, and accompanied by two holy women. The scene is one of horror and desolation, as expressed through the pale, skull-like faces and the barren landscape. The Dutch painter is not known by name, but his work is so distinctive that a group of about 20 paintings can be firmly attributed to him.

The Book of Lamentations - NIV Audio Holy Bible - High Quality and Best Speed - Book 25

Of them, this is perhaps his masterpiece. Many Dutch paintings were destroyed in the religious wars of the 16th and 17th centuries. Surviving works such as this are, therefore, all the more precious. William Roscoe owned a large library and collection of prints.

He often used them to give attributions to his paintings. Walter Kaiser Jr. Lanahan identified five personae that speak in the book: 1 the city of Jerusalem as a woman; c, 11c; , 2 an objective reporter b [excepting 9c], 15, 17; , 3 a first person male sufferer "soldier"; ch. Whereas the Book of Jeremiah contains many warnings about the judgment that would come, the Book of Lamentations contains much mourning over the judgment that had come.

The fall of Jerusalem is the focus of both books. There are two poetical books in the Old Testament that deal primarily with the problem of suffering.

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Share. Email; Facebook; Twitter; Linked In; Reddit; CiteULike. View Table of Contents for Lamentations Through the Centuries. Viewed through this kaleidoscope of sources, the ancient biblical text acquires a vital and resonant new life. Lamentations Through the Centuries is published.

Job treats the problem of personal suffering, and Lamentations deals with the problem of national suffering. Habakkuk also deals with the problem of national suffering, but it is two-thirds prose chs. These three books present the problem of God's justice and His love, or divine sovereignty and human responsibility, though they fall short of solving it. Indeed, this antinomy is insoluble this side of heaven cf. Mark An "antinomy" is two apparently correct and reasonable statements or facts that do not agree and therefore produce a contradictory and illogical conclusion.

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Liberation understood in various ways, e. Seventeenth of Tammuz Tisha B'Av. What made you want to look up Lamentations? This item is temporarily unavailable. Rhyming Dictionary: Words that rhyme with Lamentations. Joyce Diana Lipton. Take the quiz Spell It Can you spell these 10 commonly misspelled words?

These books also present sovereign Yahweh rather than man as the central figure in human history. Rather, the anguished questions behind Lamentations are, 'Why punish so severely? The writer viewed the devastation of Jerusalem and the punishment of the Judahites as divine judgment, not primarily the result of the Babylonian invader from the north.


This added a depth to the tragedy that it would not have had if viewed as simply a loss in war. He also stressed the suffering of the Israelites, rather than their sin.

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Walter Kaiser summarized what he considered to be the eight kinds of suffering in the Old Testament:. This is the kind of suffering that Jeremiah described the people of Jerusalem and Judah undergoing in Lamentations. It is also the kind of suffering that Job's three friends incorrectly concluded that he was experiencing. Job's friend Elihu erroneously believed that Job was suffering primarily because God wanted to teach Job something Job 32— The Old Testament sacrificial system, for example, involved this kind of suffering.

The lack of hope in these laments is due in part to the writer's view of the tragedy as divine punishment. The destruction had been so great that the people could not see, or had perhaps forgotten, God's promises of a future beyond the conquest. Similarly, Jesus' disciples did not remember the promises of His resurrection because the tragedy of His death so overwhelmed them initially.

Nevertheless, the laments are full of prayer ; ; , especially the lament in chapter 5, which is entirely prayer. The writer cried out to God, again like Job, in view of the present tragedy. His prayers sound a note of hope in a situation that would otherwise have been completely devoid of hope. There are no messianic predictions in Lamentations as such.

Nevertheless, what is true of Yahweh is, of course, true of Jesus Christ. Thus, much of the theology of the book is applicable to Christ, if not directly revelatory of Him cf.


There is also hope, but it is of minimal significance in the book. In the heart of the book the poet expresses his assurance that God does not abandon those who turn to him for help. Yet in these days of personal, national, and international crises and disaster the message of this book is a challenge to repent of sins personal, national, and international, and to commit ourselves afresh to God's steadfast love. Though this love is ever present and outgoing, a holy and just God must surely judge unrepentant sinners.

Paul House identified the centering themes in the theology of Lamentations as: 1 God and the people of God, 2 God and Jerusalem, 3 God and the nations, and 4 God and prayer. The church in the early years of the twenty-first century is very similar to Judah at the beginning of the sixth century B. Our times are very similar to Jeremiah's times.

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We minister in a cultural context that is remarkably like Jeremiah's. Lamentations helps us see the parallels between our culture and Jeremiah's.

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Francis A. Schaeffer has pointed out many similarities in Death in the City. First, people had abandoned God. It was not that they ceased to believe that He existed, but they felt He was irrelevant to their lives. This was true of the pagans generally, but it was also true of God's people. Normally in any particular culture, what marks unbelievers also marks believers.

Temple worship had become formal and unsatisfying. The religious leaders were catering to the people's desires, rather than confronting them with their disobedience. Jeremiah was one of only a few exceptions to this trend in his day. Second, the people had departed from God's Word. When people believe that God is irrelevant, they quickly stop paying attention to what He says. Jeremiah's contemporaries had neglected the promises of covenant blessing for obedience, and punishment for disobedience.

Most of the people had stopped reading and studying the Mosaic Law. This opened the door to ignorance of God's will and consequent disobedience and punishment. Third, the people transferred their trust from God to inadequate objects of hope, namely: their political allies, and the temple. Rather than turning to Yahweh for provisions and protection, they chose to rely on what they could see, and what appeared to be strong.

Egypt and Babylon appealed to them especially, but these allies proved to be unreliable and even treacherous.