3:1 I am the man who has experienced affliction from the rod of his wrath. 3:2 He drove me into captivity and made me walk in darkness and not light. 3:3 He repeatedly attacks me, he turns his hand against me all day long.
Jeremiah sang a third funeral song for Jerusalem. This song is different from the other two in that it is 66 verses long, instead of 22 verses. It is an acrostic funeral song like the first two lamentations, but every three verses contains a different Hebrew letter.
The first three verses begin with the Hebrew letter aleph, which is a silent letter which carries many different vowel sounds.
The first acrostic is אֲנִ֤י (ani), meaning “I.” Jeremiah sung about his past experiences. Jeremiah was suffering the same affliction from Jehovah that his fellow Israelites were suffering from the Babylonians. This included thirst, hunger, and possible pestilence.
The second acrostic is אוֹתִ֥י (uti), a qal perfect third person singular verb, meaning “me.” Jeremiah was no longer given any light from Jehovah’s revelation. He was walking in darkness without any prophetic guidance.
The third acrostic is אַ֣ךְ (ak), meaning “surely.” God’s hand of favor had surely become a fist of adversity. Jehovah was hitting Jeremiah with his fist all day long.
3:4 He has made my mortal skin waste away; he has broken my bones. 3:5 He has besieged and surrounded me with bitter hardship. 3:6 He has made me reside in deepest darkness like those who died long ago.
The next three verses begin with the Hebrew letter beth, which is a “b” sound.
The first acrostic is בִּלָּ֤ה (bila), a qal perfect third person singular verb, meaning “he wasted.” Jeremiah’s skin was wrinkled and wasting away. His bones were weak and broken.
The second acrostic is בָּנָ֥ה (bana), a qal perfect third person singular verb, meaning “he has built.” Jehovah built up hardship like a fence all around Jeremiah.
The third acrostic is בְּמַחֲשַׁכִּ֥ים (ba-machashicim), meaning “in dark places.” Jeremiah was residing emotionally in the deepest darkness, as though he was about to enter into the darkness of Hades.
3:7 He has walled me in so that I cannot get out; he has weighted me down with heavy prison chains. 8 Also, when I cry out desperately for help, he has shut out my prayer. 9 He has blocked every road I take with a wall of hewn stones; he has made every path impassable.
The next three verses begin with the Hebrew letter gimel, which is a “g” sound.
The first acrostic is גָּדַ֧ר (darek), a qal perfect third person singular verb, meaning “he has enclosed, hedged, walled.” Jehovah had metaphorically placed a wall of no-escape around Jeremiah. He was chained to this wall with no chance of escape.
The second acrostic is גַּ֣ם (gam), a conjunction meaning “also.” Jeremiah cried out for help, but Jehovah did not answer.
The third acrostic is גָּדַ֤ר (gadar), a qal perfect third person singular verb, meaning “he has enclosed” or “he has hedged.” Jeremiah was hedged in by the Babylonians. All avenues of escape were blocked.
3:10 To me he is like a bear lying in ambush, like a hidden lion stalking its prey. 3:11 He has obstructed my paths and torn me to pieces; he has made me desolate. 3:12 He drew his bow and made me the target for his arrow.
The next three verses begin with the Hebrew letter dalet, which is a “d” sound.
The first acrostic is דֹּ֣ב (dov), meaning “like a bear.” Jehovah was attacking Jeremiah like a bear lying in ambush.
The second acrostic is דְּרָכַ֥י (deraki), meaning “my ways.” Whatever path that Jeremiah took, Jehovah was waiting like a lion to tear him apart.
The third acrostic is דָּרַ֤ךְ (darak), a qal perfect third person singular verb, meaning “he has bent.” Jehovah has bent his bow and made Jeremiah his target.
3:13 He shot his arrows into my heart. 3:14 I have become the laughingstock of all people, their mocking song all day long. 3:15 He has given me my fill of bitter herbs and made me drunk with bitterness.
The next three verses begin with the Hebrew letter hay, which is an “h” sound.
The first acrostic is הֵבִיא֙ (havi), a qal perfect third person singular verb, meaning “he entered.” Arrows from Jehovah entered into Jeremiah’s heart.
The second acrostic is הָיִ֤יתִי (hayti), a qal perfect first person singular verb, meaning “I have become.” Jeremiah became the laughingstock of the people.
The third acrostic is הִשְׂבִּיעַ֥נִי (hisbieni), a qal perfect third person singular verb, meaning “he has filled me.” Jehovah has filled Jeremiah with bitter herbs. Jeremiah has been forced to drink gall. Gall was the most bitter tasting plant in ancient Israel.
3:16 He ground my teeth in gravel; he trampled me in the dust. 3:17 I am deprived of peace; I have forgotten what happiness is. 3:18 So I said, “My endurance has expired; I have lost all hope of deliverance from the Lord.”
The next three verses begin with the Hebrew letter vav, which is a “v” sound.
The first acrostic is וַיַּגְרֵ֤ס (va-yagram), a conjunction combined with a qal perfect third person singular verb, meaning “and he has also broken.” Jehovah broke Jeremiah’s teeth and grounded them into gravel.
The second acrostic is וַתִּזְנַ֧ח (va-tiznah), a qal perfect third person singular verb, meaning “and you have removed to a far off distance.” Jehovah had removed peace a great distance from Jeremiah. Jeremiah had forgotten the feeling of happiness.
The third acrostic is וָאֹמַר֙ (va-imar), a qal perfect first person singular verb, meaning “and I said.” Jeremiah is so tired of persecution, that he has lost his endurance. He has lost hope in Jehovah delivering him from his suffering.
3:19 Remember my impoverished and homeless condition, which is a bitter poison. 3:20 I continually think about this, and I am depressed. 3:21 But this I call to mind; therefore I have hope:
The next three verses begin with the Hebrew letter zayin, which is a “z” sound.
The first acrostic is זְכָר־עָנְיִ֥י (zechar anyi), an imperative verb, meaning “remember my affliction.” Jeremiah asked Jehovah to remember his affliction. He was living in poverty and homeless. His affliction was like bitter poison.
The second acrostic is זָכ֣וֹר (zachur), a qal imperfect third person singular verb, meaning “remember.” Jeremiah was continually remembering his condition, which caused him depression.
The third acrostic is זֹ֛את אָשִׁ֥יב (zot ashiv), a demonstrative pronoun followed by a qal perfect first person singular verb, meaning “this I recall.” Jeremiah still had hope that Jehovah would remove him from his terrible depression.
3:22 The Lord’s loyal kindness never ceases; his compassions never end. 3:23 They are fresh every morning; your faithfulness is abundant! 3:24 “My portion is the Lord,” I have said to myself, so I will put my hope in him.
The next three verses begin with the Hebrew letter hecht, which is the German “h” sound.
The first acrostic is חַֽסְדֵ֤י (hased), meaning “loyal covenant love.” Even though Jeremiah was suffering tremendously, he still understood that Jehovah possessed a loyal covenant love towards Israel. Because of the promises of the Abrahamic Covenant, God would continue to love Israel and have compassion upon her.
The second acrostic is חֲדָשִׁים֙ (haadsim), a qal perfect third person plural verb, meaning “they are new.” The covenant loyal love of Jehovah was like fresh dew every morning.
The third acrostic is חֶלְקִ֤י (halki), meaning “my portion.” Jeremiah had placed all of his faith and hope in Jehovah.
3:25 The Lord is good to those who trust in him, to the one who seeks him. 3:26 It is good to wait patiently for deliverance from the Lord. 3:27 It is good for a man to bear the yoke while he is young.
The next three verses begin with the Hebrew letter tet, which is a “t” sound.
The first acrostic is ט֤וֹב (tov), meaning “good.” Jehovah is good to those who seek him and trust in him. According to Romans 3:10-11, “No one understands God. No one seeks God.” Man is totally depraved and evil and wants nothing to do with God. If God did not seek man, then no man would be saved. Once God seeks man and gives him the ability to believe, then men will seek the Lord.
The second acrostic is ט֤וֹב (tov), meaning “good.” Although Jeremiah and Israel were suffering, it was still good to wait patently upon deliverance from Jehovah. The true prophets of Jehovah continually taught the people to voluntarily go into the Babylonian Captivity and they would be blessed. They would be delivered after seventy years of captivity, which was one year for each sabbath year which was skipped by the people.
The third acrostic is ט֤וֹב (tov), a qal perfect third person singular verb, meaning “good.” No one enjoys carrying a yoke around his neck and forced to do work, but the paradox is that it is good to carry Jehovah’s yoke.
3:28 Let a person sit alone in silence, when the Lord is disciplining him. 29 Let him bury his face in the dust; perhaps there is hope. 30 Let him offer his cheek to the one who hits him; let him have his fill of insults.
The next three verses begin with the Hebrew letter yod, which is a “y” sound.
The first acrostic is יֵשֵׁ֤ב (yashav), meaning “he sits.” When Jehovah disciplines his children, then that child needs to sit alone in silence and learn from the discipline. He is not to rebel against Jehovah’s discipline.
The second acrostic is יִתֵּ֤ן (yatan), a qal perfect third person singular verb, meaning “let him give” or “let him put.” When Jehovah disciplines his children, then that child needs to bury his face in the dust and know that there is still hope for him. When Jehovah does not discipline his child, then that child needs to worry. The worst discipline of Jehovah is when he allows a human being to make his own human viewpoint decisions.
The third acrostic is יִתֵּ֧ן (yatan), meaning “let him give.” When Jehovah disciplines his children, then that child needs to give his cheek to Jehovah and let Him strike it. He needs to accept the insults which come with the discipline. Accepting blows and insults from Jehovah actually blesses a person, because it makes him more Christ-like. It is part of the sanctification process. God will take his children to the wood shed to make them more Christ-like. He will not allow any rebellious children in his house. He will not turn his children (the elect) over to the Lake of Fire, but he will spank them so that they learn how to live as a citizen in God’s Kingdom. God will not spank the devil’s children. He will allow the devil’s children to follow the broad road which leads to destruction.
3:31 For the Lord will not reject us forever. 3:32 Though he causes us grief, he then has compassion on us according to the abundance of his loyal kindness. 3:33 For he is not predisposed to afflict or to grieve people.
The next three verses begin with the Hebrew letter kaf, which is a “k” sound.
The first acrostic is כִּ֣י לֹ֥א יִזְנַ֛ח (ki licyitnach), an imperative verb, meaning “for do not cast off.” Jehovah is not finished with Israel like the amillennialists, postmillennialists, cults, and isms like to proclaim. Jehovah will fulfill every promise which was made to Abraham, Isaac, and Jacob.
The second acrostic is כִּ֣י אִם־הֹוגָ֔ה (ki im hougah), meaning “for though he causes grief.” Jehovah caused Israel grief because of her rebellious attitude towards God. Israel possessed light, but she chose to walk in darkness. God had to discipline her to lead her back into the light. His action of causing Israel grief was actually an act of loyal kindness. He was keeping his promises of the Mosaic Covenant. If Israel did not keep the Mosaic Law, then God promised Israel that he would curse her and drive her out of her land. God is different than man. God is not a liar. God keeps his promises. God had to remove Israel from her land so that she would learn the foolishness of idolatry (the worship of demons) and return to Him.
The third acrostic is כִּ֣י לֹ֤א עִנָּה֙ (ki li anah) , a qal perfect third person singular verb, meaning “he is not predisposed.” If Israel needs divine discipline, then like a loving Father, Jehovah would give it to them.
3:34 To crush underfoot all the earth’s prisoners, 3:35 to deprive a person of his rights in the presence of the Most High, 3:36 to defraud a person in a lawsuit— the Lord does not approve of such things!
The next three verses begin with the Hebrew letter lamed, which is an “l” sound.
The first acrostic is לְדַכֵּא֙ (ladaca), an infinitive, meaning “to crush.” Notice that all of the people on earth are prisoners to Satan. God will crush these prisoners if it will help to sanctify them and help them grow more Christ-like. Sometimes, God has to crush his children so that they will recognize their true location.
The second acrostic is לְהַטּוֹת֙ (lahatot), an infinitive, meaning “to turn aside.” God will not allow anyone to deprive his children of their rights in his presence.
The third acrostic is לְעַוֵּ֤ת (laaut), an infinitive, meaning “to defraud or subvert.” God does not approve of people defrauding his children in court. This is a warning to all liberals who persecute God’s children. He will not allow the liberals to pass unjust laws against his children. Those liberals who ignore this warning will have to answer the Heavenly Judge at the Great White Throne Judgment. As long as man lives in the satanic world system, then their will be corrupt politicians and judges who will persecute God’s children. This disregard of God's word in the political scenes is a big mistake which liberals will pay for in eternity.
3:37 Whose command was ever fulfilled unless the Lord decreed it? 3:38 Is it not from the mouth of the Most High that everything comes— both calamity and blessing? 3:39 Why should any living person complain when punished for his sins?
The next three verses begin with the Hebrew letter mem, which is an “m” sound.
The first acrostic is מִ֣י זֶ֤ה אָמַר֙ (mi zeh amar), meaning “who has said.” Affliction never comes upon a child of God unless God has ordained it in his sovereignty.
The second acrostic is מִפִּ֤י (mini), meaning “from the mouth.” All calamities and blessings come from the mouth of God.
The third acrostic is מַה־יִּתְאֹונֵן֙ (mah votonan), an interrogative question, meaning “why complain?” Why should any child of God complain if he is divinely disciplined for his sins?
3:40 Let us carefully examine our ways,and let us return to the Lord. 3:41 Let us lift up our hearts and our hands to God in heaven: 3:42 “We have blatantly rebelled; you have not forgiven.”
The next three verses begin with the Hebrew letter nun, which is an “n” sound.
The first acrostic is נַחְפְּשָׂ֤ה (nachpisah), meaning “let us search.” Even though the Babylonians were killing and raping the Jews who stayed in Jerusalem, Jeremiah reminded the people that this was not God’s fault. The people of Jerusalem needed to search themselves and found out why God allowed this destruction. After examining themselves, then they could return to Jehovah. The Jews would be able to search themselves for the next seventy years. When one man (Daniel) prayed for restoration seventy years later, then God listened to this one man and returned Israel back to her land. Those who returned (a very small remnant) were those who searched themselves. Those who remained in Babylon did not search themselves. They chose to remain in idolatry.
The second acrostic is נִשָּׂ֤א (nisa), meaning “let us lift up.” The Babylonian Captivity should have caused the Jews not to complain and be angry at God, but they should lift up their hands in praise. This is a great paradox. The Jews were to praise God for allowing the Babylonians to destroy their cities and their homes!
The third acrostic is נַ֤חְנוּ פָשַׁ֙עְנוּ֙ (nachnu), a qal perfect third person singular verb, meaning “we have transgressed.” The “we” is emphatic, placed at the beginning of the sentence. Jeremiah reminded the people that they had emphatically and blatantly rebelled against Jehovah.
3:43 You shrouded yourself with anger and then pursued us; you killed without mercy. 3:44 You shrouded yourself with a cloud so that no prayer can get through. 3:45 You make us like filthy scum in the estimation of the nations.
The next three verses begin with the Hebrew letter samek, which is an “s” sound.
The first acrostic is סַכֹּ֤תָה (sabotah), a qal perfect third person singular verb, meaning “he has covered.” After Israel rejected Jehovah and began worshipping demons, then Jehovah covered himself with anger. He promised Israel that if they did not keep the Mosaic Covenant, that he would kick them out of their land. He promised the Jews that if they stayed in Jerusalem, then they would be killed by the sword, famine, and pestilence. Jehovah kept his promise by pursuing Israel and killing her without mercy.
The second acrostic is סַכּ֤וֹתָה (sabotah) a qal perfect third person singular verb, meaning “you have covered.” Jehovah covered himself with a cloud so that the prayers of Israel could not get through to him.
The third acrostic is סְחִ֧י (sacha), a qal perfect third person singular verb, meaning “you have made us filth.” Jehovah removed Israel as the head of of the nations and made her the tail of the nations.
3:46 All our enemies have gloated over us; 3:47 Panic and pitfall have come upon us, devastation and destruction. 3:48 Streams of tears flow from my eyes because my people are destroyed.
The next three verses begin with the Hebrew letter pey, which is a “p” sound.
The first acrostic is פָּצ֥וּ (pazu), meaning “open wide.” The enemies of Israel opened their mouths and devoured Israel.
The second acrostic is פַּ֧חַד (pachad), meaning “fear.” Devastation and destruction had come upon Israel, causing them to fear and panic.
The third acrostic is פַּלְגֵי־מַ֙יִם֙ (palay mayim), meaning “rivers of water.” Jeremiah was called “the weeping prophet” because he cried rivers of tears for his people.
3:49 Tears flow from my eyes and will not stop; there will be no break 3:50 until the Lord looks down from heaven and sees what has happened. 3:51 What my eyes see grieves me— all the suffering of the daughters in my city.
The next three verses begin with the Hebrew letter ayin, which is a silent letter which carries many vowel sounds.
The first acrostic is עֵינִ֧י (aini), meaning “my eyes.” As Jerusalem was being destroyed and the people were being killed and raped, Jeremiah was crying tears.
The second acrostic is עַד־יַשְׁקִ֣יף (ad yashpif), meaning “until he looks down.” Jeremiah knew that the carnage would not stop until Jehovah looked down from heaven and stopped it himself.
The third acrostic is עֵינִי֙ (aini), meaning “my eyes.” Jeremiah’s eyes grieved as he saw the sufferings of all of the young Jewish women who were being raped by the Babylonians.
3:52 For no good reason my enemies hunted me down like a bird. 3:53 They shut me up in a pit and threw stones at me. 3:54 The waters closed over my head; I thought I was about to die.
The next three verses begin with the Hebrew letter tsade, which is a “ts” sound.
The first acrostic is צ֥וֹד (tsud), a qal perfect third person singular verb, meaning “they hunted me down like a bird.” The enemies of Jeremiah were the Jewish leaders and false priests who did not like his prophecies. Jeremiah told them the truth of what would happen to them during the Babylonian invasion, but they did not like this message. Therefore, they hunted Jeremiah down like a bird and imprisoned him.
The second acrostic is צָֽמְת֤וּ (tsamtu), a qal perfect third person singular verb, meaning “they have cut off.” The Jewish leaders threw Jeremiah in a pit and attempted to stone him to death. However, he was immortal until he finished his ministry. The stones of his enemies could not kill him.
The third acrostic is צָֽפוּ־מַ֥יִם (tsapu mayim), a qal perfect third person singular verb, meaning “They poured waters.” Since stoning could not kill Jeremiah, then the Jewish leaders attempted to drown Jeremiah in a watery pit. They could not drown Jeremiah, because he was supernaturally protected by God. He was immortal until he finished his ministry.
It is important to note that believers in Christ are immortal until they finish their ministry. If they refuse to fulfill their divine mission, then God will bring them home and give their ministry to another.
3:55 I have called on your name, O Lord, from the deepest pit. 3:56 You heard my plea: “Do not close your ears to my cry for relief!” 3:57 You came near on the day I called to you; you said, “Do not fear!”
The next three verses begin with the Hebrew letter kaf, which is a “k” sound. To understand these next three acrostics, one must study and understand the entire Book of Jeremiah. Jeremiah’s prophecies of doom caused him to have many enemies inside of Judah. The people from his own hometown (including his own family) plotted to kill him (Jer. 11:18–23). Everyone at the temple (including the religious leaders) demanded that he be executed (Jer. 26:7–9). He was beaten and thrown into prison as a traitor (Jer. 37:11–16). Near the end of Nebuchadnezzar’s siege, he was lowered into a muddy cistern to starve to death (Jer. 38:1–6).
The first acrostic is קָרָ֤אתִי (karati), a qal perfect first person singular verb, meaning “I called.” When the Jewish leaders attempted to drown Jeremiah in a watery pit, Jeremiah called on Jehovah to save him.
The second acrostic is קוֹלִ֖י (koli), meaning “my voice.” Jehovah heard the voice of Jeremiah calling from the watery pit.
The third acrostic is קָרַ֙בְתָּ֙ (parabat), a qal perfect third person singular verb, meaning “you drew near.” Jehovah heard the prayer of Jeremiah and rescued him from the watery pit. The Jewish leaders could not kill Jeremiah. This miracle should have convinced them that Jeremiah was a true prophet of God.
3:58 O Lord, you championed my cause, you redeemed my life. 3:59 You have seen the wrong done to me, O Lord; pronounce judgment on my behalf! 3:60 You have seen all their vengeance, all their plots against me.
The next three verses begin with the Hebrew letter resh, which is an “r” sound.
The first acrostic is רַ֧בְתָּ (rabta), a qal perfect third person singular verb, meaning “you have pleaded.” Jehovah saved Jeremiah from death several times. The Jewish civil and religious leaders could not kill Jeremiah.
The second acrostic is רָאִ֤יתָה (raatah), a qal perfect third person singular verb, meaning “you have seen.” Jehovah saw evil Jewish politicians and religious leaders attempting to kill his prophet, just because Jeremiah was giving out God’s Word!
The third acrostic is רָאִ֤יתָה (raahtah), a qal perfect third person singular verb, meaning “you have seen.” Jeremiah recognized that Jehovah had seen all that the evil Jewish political and religious leaders had done to him.
3:61 You have heard their taunts, O Lord, all their plots against me. 3:62 My assailants revile and conspire against me all day long. 3:63 Watch them from morning to evening; I am the object of their mocking songs.
The next three verses begin with the Hebrew letter shin, which is an “sh” sound.
The first acrostic is שָׁמַ֤עְתָּ (shamate), a qal perfect third person singular verb, meaning “you have heard.” Jeremiah was warning the people of Judah about the coming Babylonian Captivity. He was telling them to accept the captivity and voluntarily go into Babylon. If they refused to listen to him and decided to stay in Jerusalem, then they would all die by the sword, famine, or disease. Instead of listening to the prophetic Word of God by Jeremiah, the Jewish people taunted him. They plotted to silence Jeremiah by killing him.
The second acrostic is שִׂפְתֵ֤י (sigti), meaning “the lips of.” The lips of Jeremiah’s enemies were conspiring to kill him. They did not wish to hear Jeremiah’s negative prophecies of destruction any more.
The third acrostic is שִׁבְתָּ֤ם (shivtam), meaning “their sitting down.” Jeremiah asked God to watch his enemies all day long. They were singing mocking songs about Jeremiah.
When a nation begins to fall, then there will be very few men who are actually teaching the Word of God. There will be many men who are tickling the ears of their congregations. They will possess large churches, large congregations, and lots of money. They will tell their congregations what they want to hear. They will replace the teaching of the Word of God with large choirs, large orchestras, large media presentations, dramas, skits, plays, and music concerts. Carnal Christians with little Bible doctrine will flock to these churches. These types of Laodecian churches would not welcome Isaiah, Jeremiah, Ezekiel, Jonah, the Apostle Paul, or Jesus into their pulpits. Their messages were not uplifting enough. They were not seeker-friendly pastors.
When a nation begins to fall, then the electorate will vote in politicians who will attempt to censor the Word of God. First, these politicians will eliminate prayer in public school. Then, they will eliminate the teaching of the Bible in public schools. They will eliminate biblical elements from governmental buildings. Hollywood will produce sinful movies which glorify sex and violence instead of God. The news media will mock conservative Christians. Young girls will fornicate and not want their babies. Politicians will pass laws to murder innocent babies in the womb. Those who teach against homosexuality, lesbianism, abortion, and other biblical issues will be mocked and ridiculed as “old-fashioned kooks.” Politicians will pass hate-crime laws to silence those who teach the Word of God. Eventually, the nation will become a bunch of atheists, agnostics, evolutionists, fornicators, adulterers, homosexuals, lesbians, feminists, and liberals who hate the Word of God. They will begin to persecute and execute Christians who stand hard for their faith. This scenario is the end result of liberalism.
3:64 Pay them back what they deserve, O Lord, according to what they have done. 3:65 Give them a distraught heart; may your curse be on them! 3:66 Pursue them in anger and eradicate them from under the Lord’s heaven.
The next three verses begin with the Hebrew letter tav, which is a “t” sound.
The first acrostic is תָּשִׁ֨יב (tashiv), an imperative verb, meaning “you will cause to return.” Notice this prayer of Jeremiah. He was not praying for God to save these Jewish leaders for all of eternity. He was asking God to pay them back for the evil in which they have done.
The second acrostic is תִּתֵּ֤ן (tatau), an imperative verb, meaning “you will give.” In Jeremiah’s prayer, he was asking God to give these evil leaders a distraught heart. He was asking God to curse them.
The third acrostic is תִּרְדֹּ֤ף (tardif), an imperative verb, meaning “you will pursue.” He was asking God to seek out these evil leaders and remove them from ever entering heaven. Jeremiah was asking God to send them to the Lake of Fire forever.
In conclusion, Jeremiah asked God to eventually remove the suffering of Israel and restore his relationship with her. He asked God to send the evil leaders to the Lake of Fire forever. This prayer will be answered at the Second Coming of the Lord Jesus Christ.