Jeremiah had been forced to accompany a rebellious remnant of Jews from Judea, defeated and devastated and de-populated by Nebuchadnezzar, into Egypt. A fresh dispute arose about God and gods; whom should they worship? Who required their loyalty?

In context, this was a confrontation in Egypt amongst exiles from Judah. It was also a confrontation between God, represented by the prophet Jeremiah and the people, mainly the women, who clung to their devotion to the Queen of Heaven. Jeremiah gave the challenge quoted above (Jer 44.28 ).

This conflict is constantly repeated throughout history. Until Christ’s Return, there will always be conflict between God’s kingdom and the kingdom’s of fallen mankind; between godly ways of thinking and human ways of thinking; between holy thoughts and actions, and corrupt thinking and actions. (Paul says that our conflict is not against ‘flesh and blood;’ our enemies are never people.)

Reading through the Old Testament, we see the same story in the nation of Israel. Through the invasion and occupation of Canaan, conflict continued, including with the Philistines. Once separated, Israel and Judah frequently failed to appreciate that military defeat was a result of their repeated departure into idolatry. The prophets are persistent in making this point.

The second half of the book of Daniel presents future, to Daniel, visions of the rise and fall of kingdom after kingdom. Finally, Daniel declares to Nebuchadnezzar, that there will be an ultimate kingdom, a rock cut out without human hands, a mountain which will fill the earth (Dan 2.45). This kingdom of King Jesus will ultimately triumph. Jeremiah’s words will finally be proved right.

‘So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.’ (Gal 6.10)

Paul was always open-handed and urged his disciples to follow his example. Do good, he says, and do good especially to believers , but not to stop there. Charity may begin at home, but it cannot end there!

Acts 4.34-35 indicates the generosity within the early Church, such that there were no needy persons among them. In Acts 6.1, an issue arose concerning the daily distribution of food, presumably. There was a delicate matter to be resolved. However, the context was of a generous community of faith. The conflict was resolved and generosity increased.

Psalm 92.12-15 refers to the righteous; those who have been converted from merely human desires to spiritual desires. Scripture repeatedly testifies that this includes concern for the poor. Such acts of righteousness are a testimony to the unbelieving world; the Psalm refers to: flourish; bear fruit; ever full of sap; green.

The call to followers of Christ is to be active, not passive. To do good, to be involved, to bless the poor. By this we will make a real difference in this world. I have read Peter’s first letter recently. In light of severe and widespread persecution, Peter urged the Christians to do good, to bless, to pray. Their response to persecution was to both active and godly.

I suggest that the observation that Jesus Christ entered this world and left this world, with strong words of lament is important.

2.16-18 – the prophetic words of Rachel, shockingly fulfilled in Herod’s slaughter of the young children. Matthew here quotes Jeremiah 31.15:

Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time that he had ascertained from the wise men. Then was fulfilled what was spoken by the prophet Jeremiah: “A voice was heard in Ramah, weeping and loud lamentation, Rachel weeping for her children; she refused to be comforted, because they are no more.”

27.46 – Jesus’ own words from the cross, quoting Psalm 22.1:

Now from the sixth hour there was darkness over all the land⁷ until the ninth hour. And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?

Here is Jesus the Messiah, entering the world in a context of suffering and lament; and his life drawing to a close also in a context of suffering and lament. Gloriously, His resurrection gives us hope and a future. The suffering and lament is nevertheless very real. We must not be surprised, therefore, since our Saviour became the ‘Man of Sorrows, acquainted with suffering,’ that our own lives will include seasons of suffering and lament.

In our modern western world, we tend to filter out suffering; we ‘pop pills’ to stop pain. As one writer put it, we try to abort affliction. We forget Jesus’ promise that in this world we will have trouble (John 16.33); suffering precedes glory.

More than 50 Psalms are psalms of lament, more than any other theme. Yet we skip these so often! No wonder we miss this aspect of God’s heart!

Jesus came into a context of suffering; a nation under foreign occupation; the common people under the harsh legalism of religious leaders; and wealth spread unevenly. Matthew records, in fulfilment of another scripture; ‘He took our illness and bore our diseases.’ (8.17, quoting Isaiah 53.4). This was costly for Him, as Luke records that power went out from Him (Luke 8.46); truly He shared in our ‘flesh and blood.’ (Hebrews 2.14, 17).

In our seasons of suffering and lament, let’s invite Christ to minister to us.