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Welcome back to the Daily Bible Podcast!

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We're so glad you've joined us.

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And now your hosts, Doctor

Pastor PJ and Pastor Rod.

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Hey everybody, we are back

with you again and we are still

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in the book of Lamentations.

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But you know what?

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I do not lament.

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I do not lament that today marks

19 years of marriage to my wife.

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Unbelievable.

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Yeah.

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And consequently, you

have prepared a song.

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You always with the song.

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Always with the song.

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You're preparing a 19 minute song,

a 19 minute song that you have

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written specifically for Amanda.

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Yeah.

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Called appropriately.

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The 19 minutes song for

a minute for Amanda.

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Wow.

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Yeah.

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It's a catchy title, but

it's only gonna be for her.

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So I, I can't share.

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All right guys, don't listen

to this next 19 minutes, just

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between Bastard Peach and Amanda.

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Okay.

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Tune out for the next 19 minutes.

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Go ahead.

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Yeah, man, I'm not listening.

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No, but happy anniversary.

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19 years.

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We were talking about it the other day.

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I think if we went back we'd

probably do our wedding differently.

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We'd make different decisions now as

older adults and what we did and what

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we didn't do and what we thought was

important at the time, but, all right.

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Yeah, man we I'm thankful for her man.

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Just, we both have great wives and I know

Pastor Mark does, Lewis does as well.

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So we're blessed to have.

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Just great wives on our team and my

wife is such a huge blessing to me.

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19 of your favorite things about Amanda.

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Go, starting with number

19 and with number one.

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So 19 to number one.

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Yeah.

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19.

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19.

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Favorite things you, again,

you are a master at putting

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people on the spot by the way.

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You could say I have 19 million.

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I could not narrow it down to 19.

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That's the problem is I

can't come up with only 19.

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Yeah.

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Yeah.

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By the way, after our last episode,

you immediately were on Amazon Googling

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large shot collars for big dogs.

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There's just some really

good options here.

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Yeah, I still have it in front of me.

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This has four powerful

modes with a nightlight.

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So if you go outside and you'd

be, you can see where I am.

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It's got a threequarter mile range,

which I'm not sure how far our houses

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are, but I think I might be able to

make it work if I put an extender on it.

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And then if I sense in my

spirit that you're sinning.

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In any way, just a quick little, oh man.

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If you didn't listen to yesterday's

podcast, then you're confused.

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Go back and listen to

it and you'll catch up.

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You don't need to.

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Lots of googly.

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Lots of go.

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Lots of googly.

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Hey I was at Community group the

other night, community fellowship

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group for small people or something

like that, and people were not.

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That's it.

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And people were not aware of

where the term googly came from.

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I've gotta give credit

where credit is due.

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That is a Jeff Mooch

term, through and through.

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He's the one who initially said

it's something about googly.

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And I just I caught it.

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I hung onto it, and I've

never let it go ever since.

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So the word googly is not

a real word, I don't think.

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Anyway.

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In fact, let me just, I don't think it is.

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I think it's, you're gonna Google googly.

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Googly is goog.

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There's googly eyes, right?

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Unfocused or rolling.

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That's the only definition they offer.

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So I guess unfocused.

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Unfocused.

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I guess that's that.

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But it says of the eyes, so

it's an adjective of the eyes.

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Unfocused unfocused eyes.

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Okay, so maybe he's

talking about our eyes.

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I don't know what our eyes look

like when we do the podcast, but

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maybe he's referring to That.

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Could be.

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In any case, that is all Jeff Mo.

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Just wanted to give credit

where credit is due.

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Good job, Jeff.

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Thanks for, and people are saying it now.

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It's like a, it's a common vernacular.

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It's out there in our church.

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I love the googly.

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In fact, that's the most, for the people

that don't like it, they don't tell us.

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Thank you.

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Yeah.

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For those who do they say?

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Yeah, the googly is part of the fun.

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We were just listening to somebody in our

office the other day say, Hey, when one

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of you is out town, I think Pastor Mark

should fill in because then it, it keeps

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it up and it, you've got the banter back

and forth that Google is still there.

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Yeah.

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I think the way she said it was like, you

guys are awful when you're not together.

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I've heard that from so many people.

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Something like that.

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Yeah.

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And part of it, it's, it makes perfect

sense 'cause the, we play different roles.

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Totally.

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And the roles work when there's two are

better than one, as Ecclesiastes says.

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Yes.

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So it makes sense.

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And when we do it alone, it's

harder to do the, to do both roles.

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Makes sense.

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It is a backhanded

compliment still though.

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I mean it's Hey, you two are great

together, maybe we should preach together.

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Wouldn't that be fun?

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A tag team?

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Yeah.

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Like tag in, tag out.

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Or we just stand next to each other and

I'm looking at your notes and every time

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you say something I'm like, you know what?

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That's a good point.

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PPG, lemme just add or what if we both

prepared sermons on the same text and

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preach them at the same time Live?

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Oh yeah.

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I like, I you, how about

you just call me up?

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In the middle of your

sermon and I just jump in.

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There we go.

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There we go.

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Because we're not, I guess we

don't, we prepare, but in different

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ways I'm sure for the, for this.

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Yeah.

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We both read, obviously, but what

we come up with and what we think

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would be helpful to talk about,

that's free that's more free flowing.

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It's not very scripted for us.

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That's true.

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Yeah.

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Some, in fact, when Pastor Mark

jumped in here the other day, he was

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like, do you guys discuss what you're

gonna say before you hit record?

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Never.

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Nope.

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We just go for it.

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We know the Bible verse.

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That's what we, or the

verse is we know the verses.

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Yeah.

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That's the extent of it.

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Most of the time, every now and then

that we'll talk about something like,

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oh, this would be helpful to discuss.

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Yeah, we need to talk about

these things or that thing.

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And certainly when you all

throw in questions, that's

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helpful because it gives us.

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Some fodder to, to kick around

before we get into the passage.

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Yeah.

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Less googly with the questions.

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Yeah.

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Anyways, again, happy anniversary, Amanda.

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We're having community

group tonight to celebrate.

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Can't wait to hear that song, Amanda.

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You let me know when you hear it.

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19 minutes.

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19 minutes.

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19 minutes.

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Alright, let's let's jump in

limitations three, four, and fives.

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But if you were just gonna make it up

on the spot, what would it sound like?

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I have no idea.

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I've got nothing.

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I've got nothing.

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I don't I'm not good under pressure.

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Sure you are not in that kind.

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You gotta start somewhere.

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And they would love to hear it.

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I don't think so.

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I don't think anybody would.

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I think nobody would.

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I don't.

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I don't agree with that.

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I'll let you off the hook this time,

but next year for 20, you better come.

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Ready.

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All right, fine.

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Limitations three, four,

and five limitations.

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Three.

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We think in limitations three of

great as your faithfulness, right?

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That's where our minds go, because that's

what we find here, the steadfast love.

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The Lord never ceases.

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Verse 22, his mercies

never come to an end.

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They're new every morning,

great as your faithfulness.

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In fact you may be singing the song right

now that goes along with those lyrics

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and along with those words and yet they

come in the midst of a chapter where.

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You wouldn't expect to hear

great is your faithfulness.

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Remember the context here,

Lamentations, we can't set, we can't

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remove verses 22 and 23 outta the

context of the fact that Jeremiah

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is lamenting the fall of Jerusalem.

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And that's really what the

first half of the book is about.

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He's re lamenting his own plight,

his own affliction, that God's hand

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is against him, that he's brought

him into darkness without any light.

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Verses verse three, there.

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He goes away and talks about

the degradation of his body.

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Verse four or five, six, he's,

his skin is wasting away.

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He's broken his bones, the language

of what took place to the city.

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Jeremiah, the prophet, is

saying, God has done that to me.

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God has besieged and enveloped me.

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He has walled me about verse seven,

just like the Babylonians did.

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God has done this.

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He's made my chains heavy, just like

they carried them away in captivity.

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Jeremiah said, that's how I feel

when it comes to what God has done.

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He's a bearer.

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He's a lion.

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He goes on and on He, he says,

look, my soul is bereft of peace.

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Verse 17, I have forgotten

what happiness is.

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That's staggering.

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I've forgotten what it is

to even feel happiness.

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So I say my endurance has perished

and so has my hope from the Lord.

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That's the lead in to

Great is your faithfulness.

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That's the why these verses are

so much more powerful than what

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we give them even credit for.

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It's not as though we're just

like, oh man, today was a

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hard day, but you know what?

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His mercies are new every morning.

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Great.

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Is your faithfulness.

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This is, I have no hope

from an earthly perspective.

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I don't remember what happiness is like.

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But the steadfast love

of the Lord never ceases.

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Now that word steadfast love is I think in

the Hebrew ed, which is his covenant love.

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So Jeremiah is anchoring his hope

to the covenant relationship of

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God to his people, saying, God, you

are not gonna forget your covenant.

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And I trust in that.

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And even though it doesn't feel

good right now, my hope is gone.

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My happiness is gone.

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I'm gonna trust you.

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Your covenant love will remain intact.

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It's a great reminder.

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And if this book is written by.

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Jeremiah, he would've been a priest and

so he would not have had a plot of land.

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But it is important in verse 24 where

it says, the Lord is my portion,

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therefore I will hope in him.

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You think about the time that this is

being said, Jerusalem has been destroyed.

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Everything has been raised.

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There literally is

nothing else around them.

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The plot of land that was entrusted

to them, given to them by God, they no

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longer have, so their physical material

possessions would've been altogether.

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Destroyed.

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And so in a real sense,

the Lord is my portion.

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This is all I've got.

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You are all I have left Lord,

and therefore I will hope in

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you because I have nothing else.

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At the end of the day, when you're

challenged to, if everything hits

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the fan and you have nothing else

left, you're gonna be challenged

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to say, what am I hoping in?

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Am I hoping in the security of my 401k?

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Am I hoping in the security of my

relationship to my friends, my family,

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those things can be taken away.

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The one thing.

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That you can guarantee will never depart

and never lose its fidelity faithfulness.

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Its endurance is the Lord himself, which

is why and is so foolish for us to put

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trust in anything else besides him.

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Not a bad thing to enjoy the things

that he gives you as he does.

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But man, that's where the hope is.

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That's where the help is, that

are you gonna talk about verse 33?

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Let's do that for he does

not afflict from his heart.

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Talk about that.

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Yeah.

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A lot of times we can think that of God

in the same way that maybe you think of

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somebody who is vindictive or impetuous

or judging out of spite in hatred.

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And yet what we read about in verse 33

as Jeremiah's watching all this unfold,

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one of his comforts is, man God, you

are still a God who loves your people.

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And yet this is the natural response.

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It's.

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It's not devoid of emotion, but in some

ways it's like there's a cause and effect.

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If I step off of a building, then gravity

is the effect that's going to take place.

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It's going to draw me to the ground.

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There, there's no if, ands,

or buts about that God's.

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Gravity is his justice in

response to sin, right?

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Justice has to be met, meted out for God

to remain holy and just he has to judge.

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He has to punish sin.

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But it does not mean that he takes

delight in that as he's doing that,

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he's not rubbing his hands together.

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He's not the cosmic, toddler up in the sky

with the magnifying glasses, zap frying

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the ants of his people and cackling as

he does so he does not afflict from his

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heart or grieve the children of man.

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In other words, God is not taking a

sick delight in the judgment that he's

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pouring out upon the nation of Israel.

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This is not done out of spite, or

hatred or petulance towards the people.

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This is done because God is holy and

as a holy God, he must judge sin.

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Amen to that.

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And this is interesting because in our

minds we, I think we can give ourselves

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enough credit to say it's possible for

us to want two things that appear to

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be opposites At the same time, here

we see two things that God desires,

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two aspects of his will, he desires a.

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To afflict them, to send

them through adversity.

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And B, he also desires compassion.

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And so when it says here that he does

not afflict from his heart, I think

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what Jeremiah is getting at is that

this is not essential to God's nature.

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Wrath is not a divine attribute.

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We've talked about this

before recently actually.

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And it's important to recognize that

there's two schools of thought primarily.

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Some would say that this is an

expression of God's divine divine nature.

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I think this verse would

lead me to believe.

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That is not the case, that God's

wrath is an expression of some

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other attribute that is more

central and essential to who he is.

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And so this tells me when God exercises

wrath, it's an expression of his

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justice or his holiness, but not

something that he does from in himself.

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That is not something that

exists in and of itself.

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Because God is a naturally wrathful being.

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It is a result of sin and the effects of

the fall that God expresses his wrath,

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which by the way, you wrote a paper on

this, I think it was your dissertation.

314

This is one of the ways that

God's glory is manifested, the

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full expression of His holiness.

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His glory is on display

when he exercises his wrath.

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But.

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Not to be confused as being

essential to his nature.

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Does that make sense?

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People Makes sense to me.

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If you get it, then surely they get it.

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Yeah.

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Hey, 39 and 40, we talked about this

concept I think in yesterday's episode or

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maybe the day before, but our response to

God's judgment and what we should do when

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we feel that the hand of God against us.

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He says in verse 39, why should

a living man complain a man

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about the punishment of his sins?

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Verse 40, let us test and examine our

ways and return to the Lord when we.

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Feel the hand of God in his

discipline, his judgment against us.

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The right response is not to

complain and to protest as though

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something un iJust is being done.

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But to say, okay, God,

let me examine my heart.

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Let me see what it is that

you are pursuing in my life.

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What might be out of whack?

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What do I need to repent from?

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What do I need to confess?

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What I, how do I need to return?

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And let's do just that.

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And so that's the right response versus

39 and 40 there to GA's judgment.

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Verse 55, he says, I called on your name,

oh Lord, from the depths of the pit.

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I think this next section or

this final section of chapter

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three is Jeremiah recalling the

persecution that he experienced.

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If this is Jeremiah, and I

think maybe this is another.

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Indication that it is.

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Because if you remember, Jeremiah

was cast into the cistern and

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he was in the depths of the pit.

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That would be that cistern

there and certainly the

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persecution that he experienced.

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It seems to be taken up here.

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You've redeemed my life.

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Others were trying to take

his life, trying to persecute

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him to the point of death.

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And so you've heard their

taunts, their plots against me.

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This is some of what we know as internal

evidence when we look at a book as

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to identifying the author there.

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And so I think here we see that you, you

mentioned I think yesterday as well, that

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the danger of having our census doled.

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To God's voice, to the truth of God.

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Verse 65 talks about that, right?

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You will give them dullness of heart as

part of God's judgment against the people.

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That idea, that concept of dullness of

heart, that our heart is not sensitive

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to God's judgment, not sensitive to

God's conviction anymore, that's a

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terrifying thing and that's a one of

the judgments that Jeremiah calls for

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against those that are persecuting him.

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Chapter four.

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Then we get into more on God's wrath in,

in more of a focus on God's wrath here.

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And it's the destruction of Jerusalem

is still the subject, the Holy

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Stones verse one lies scattered

at the head of every street, the

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destruction of the temple there.

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Verse six, the chastisement of

the daughter of my people has been

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greater than the punishment of Sodom,

which was overthrown in a moment.

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No homes were, no hands

were rung for her life.

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This jumped out to me this time,

reading through this because Jeremiah

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is pointing to the prolonged suffering

of the people during this, the siege,

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which was a 30 month siege, and then the

ultimate destruction of the city you.

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Taken into effect.

377

You mentioned the three deportations

the other day in the podcast.

378

This has been a long time that God

has been pouring out his justice here,

379

and I think that's what he means here,

that the punishment of Sodom was not

380

as bad as far as the suffering goes

because it was over in a moment.

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Now, those that were judged.

382

Went on to an eternity of judgment.

383

But as far as the earthly suffering,

it's different in that this one

384

is stretched out for much longer.

385

People didn't have the chance to wring

their hands in grief over Sodom because

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it was just a flash and it was done.

387

God poured out his justice rather

than which Jerusalem, it's being

388

drawn out longer and longer.

389

Verse nine.

390

Some of that suffering is described here.

391

Happier were the victims of the

sword than the victims of hunger.

392

So the intense starvation, again, verse

10, describes some of the atrocities

393

that took place there just out of

human instinct, survival, instinct

394

kicking in here, and what people were

willing to do in order to survive the.

395

The famine, the hunger there.

396

Verse 11, the Lord gave full vent

to his wrath and poured out his

397

hot anger, and he kindled a fire in

Zion and consumed its foundations.

398

Yes and no, right?

399

From an earthly perspective, we could say

yes, he gave full vent to his wrath, but

400

we know that from an eternal perspective,

from the full force of God's wrath.

401

It may have felt like that to the prophet

as he's writing this, but there was

402

more that wasn't poured out here in.

403

In fact, that's why.

404

Eternal damnation exists

because there is an eternity.

405

That it's being poured out that

without being fully satisfied.

406

And so I get what he's saying

there, and yet that just makes us

407

understand the wrath of God is so

much bigger than we can even imagine.

408

Yeah.

409

Important to remember that

as you read through this.

410

This small book, you're reading poetry,

which is why it's even formatted

411

differently in most of our bibles.

412

If you're using an ESV, there's lots of

space between the lyrics because also what

413

you can't see here is it's an acrostic.

414

All of this is an acrostic.

415

They're all a, b, c, D three, the

22 letters of the Hebrew alphabet.

416

So this is meant to be a funeral durge,

as you brought up in the last podcast.

417

It's a song that's meant to be sung

and is meant to aid with memorization.

418

That's often why they

used things like that.

419

Tools to help.

420

To help you remember what you're saying.

421

But that's an important point because

in, in Hebrew poetry, just like in

422

English poetry, we use exaggeration,

we use alliteration to try to,

423

or make it sound a certain way.

424

And so you'll see some of that there.

425

And that doesn't nullify or

invalidate what we're reading.

426

It just means that we need

to take it for what it is.

427

As poetry, it's a rhetorical rather a

literature device to help us feel or

428

think and understand in a certain way.

429

So you do the same thing with Lamentations

being people who believe the Bible

430

for exactly what it says means that

we take the Bible absolutely according

431

to the kind of writing that it is.

432

So we're not gonna take lamentations

in the strict literal sense that we

433

would a letter or historical document.

434

Yeah.

435

Yeah that's good.

436

Yeah.

437

The acrostic thing I had forgotten

about that I remembered because that

438

was when I was cross referencing in

the other bibles that I was using

439

the LSB actually puts 'em in there.

440

I thought, oh, that's nice.

441

That is nice.

442

I like that.

443

Don't let Lewis hear

you talk about the l sb.

444

I don't think he listens to the

podcast anyway, so we're okay.

445

It was his birthday yesterday.

446

That's true.

447

Yeah.

448

He'll listen to yesterday's podcast.

449

Yeah.

450

Not today's, I find it interesting

that Edem shows up again here.

451

Again, I.

452

Just reading through the minor prophets

and now here and in Jeremiah the mites.

453

And God was really specifically about the

Edomites and their rebellion against him.

454

And I think again, it goes

back to Jacob and Esau.

455

This is descendant to the family line

that went against God and betrayed

456

his people and everything else.

457

The ADA might show up

there again in the end.

458

Chapter five.

459

Then as I mentioned, I think yesterday

in the outline of the podcast of the

460

book is the prayers of the remnant.

461

And so these are prayers that

are acknowledging the plight.

462

He says in verse three, we have

become orphans, fatherless, like

463

world, like widows, essentially here.

464

And that's unique because God cares

for those groups of people specifically

465

and has revealed that he does.

466

And so here.

467

The prophet is saying that's where

we are now, that we're there.

468

We're like orphans.

469

We're the fatherless.

470

We're like the widows.

471

And so the imp implication

is, God, will you care for us?

472

Verse 15, the joy of

our hearts has ceased.

473

Our dancing has been turned into mourning.

474

The crown has fallen from our head.

475

Woe to us for we have sin.

476

And so there's an

acknowledgement there of sin.

477

This is not a pity party saying.

478

Why are, why is this the way it is?

479

We shouldn't be like this.

480

There, there's recognition.

481

We are guilty here.

482

Our heart has become

sick for these things.

483

Our eyes have grown, dim.

484

And so here is the conclusion

of the book is not.

485

Greatly optimistic, although it is

in the sense that they're asking

486

that God would act on their behalf.

487

Why do you forget us forever?

488

Verse 21, restore us to yourself, oh Lord,

that we may be restored, renew our days as

489

of old, unless you've utterly rejected us

and you remain exceedingly angry with us.

490

Which is interesting because we know that.

491

He doesn't believe that because

of, back in chapter three, what

492

we read earlier, great is your

faithfulness, your steadfast love.

493

The covenant love will never cease.

494

And so we know that the perspective

was not that they believed

495

that he was done with them.

496

And so this is, I think, a prayer of

hope as the book ends saying, we know

497

you're not done with us, so Lord,

please restore us as you see fit.

498

Yeah, the book does end on a highlight,

and I think that's ultimately the

499

purpose of the book, to lament and to

wail, to feel badly about what's taken

500

place, but not to forsake or forget.

501

The fact that the Lord is faithful.

502

I noticed that one of the things

that showcases God's judgment on

503

his people is verse 12, no respect

is shown to the elders small line.

504

But I thought that's interesting

because I think what that shows is that

505

authority or good, helpful authority

or even honor to a certain people

506

group gets thrown out the window.

507

When judgment is taking over a people,

I think about Romans chapter one.

508

The way that people treat one

another and the dissolution of normal

509

societal structures and features

in this case, respect to elders.

510

The fact that's going away and even

hanging up princes by the hands would've

511

been a way of shaming them, shaming those

who were leaders and nobles, people that

512

were meant to be respected and honored

and revered again, like the elders.

513

So I think that's interesting because

I see a lot of that in our culture.

514

I don't know that we're fully down

the Romans one trail, but I see a

515

lot of parallels between the way

that God exercises his wrath against

516

the people, particularly Jerusalem

here, but also Romans chapter one

517

for us, and how authority, good

authority, good honor, gets tossed out.

518

That's interesting to me.

519

That is interesting.

520

Yeah.

521

Maybe it's worth kicking around

on the next episode since we're

522

running along on this one.

523

Maybe it's worth kicking

around on the next one.

524

We, it seems that we're seeing a

little bit of a, people are using all

525

kinds of different terms, revival.

526

Return reemergence of Christianity in

our nation, especially amongst the youth.

527

So maybe it's worth kicking around

that concept and what that means for

528

where we're at as a nation and what

we should think about that, how we

529

as a church should think about that.

530

Should we buy in hook, line and sinker?

531

Should we be cynics?

532

Should we be somewhere

in, in the middle there?

533

How do we approach those things?

534

Absolutely.

535

You and Pastor Mark

should talk about that.

536

Wait.

537

Let's pray and then we'll

be done with this episode.

538

God, we thank you for a book

like Limitations that deals with

539

real hurt and sorrow and pain.

540

Lord we're grateful that your word

does that, that your word does not

541

sugarcoat things and portray a, an

existence that should be all roses

542

and daffodils and nothing wrong.

543

We're grateful that, that you are

a God who meets us in our sorrow.

544

In our grief, and sometimes that's

brought about by our own sin, as

545

with the Book of Lamentations.

546

And yet, you are a God

whose faithfulness is great.

547

Your covenant love, even your

covenant love towards us as we are

548

beneficiaries of the new covenant.

549

In part, at least Lord is such a

good reminder to us that you will not

550

forsake us no matter what happens.

551

There's no condemnation

for those in Christ Jesus.

552

That's such a good thing.

553

And yet we know that you are a God

who pursues us, who disciplines

554

us, who chastises us as a father

does his sons, because you love us.

555

So help us to be

sensitive to that as well.

556

So we thank you for this.

557

We praise you for this.

558

In Jesus name, amen.

559

Amen.

560

Keep reading your Bibles.

561

Tuning again tomorrow for another

edition of the Daily Bible Podcast.

562

Bye.

563

Bernard: Well, thank you for

listening to another episode of

564

the Daily Bible Podcast, folks!

565

We're honored to have you join us.

566

This is a ministry of Compass

Bible Church in north Texas.

567

You can find out more information

about our Church at compassntx.org.

568

We would love for you to leave a

review, to rate, or to share this

569

podcast on whatever platform you're

listening on, and we hope to see

570

you again tomorrow for another

episode of the Daily Bible Podcast.

571

Ya'll come back now, ya hear?

572

PJ: Yeah.

573

I would agree with

everything that you said