(314) November 10: Jeremiah 50-52 & Hebrews 6

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Jeremiah 50-52 & Hebrews 6

To discover:­

As you read note what God has to say about his people.

To ponder:

Finally God’s word now comes to Babylon. Although this people have been the agent he has used in bringing judgement on others, and their king his servant, he will still hold them accountable for the evil this entailed. So he urges Jeremiah to proclaim amongst the nations that Babylon will be captured and her idols metaphorically shamed and filled with terror. The description of what will come from the north (the Medo-Persians and their allies) is similar to previous oracles against other nations. But what is key here, is that this is God’s means of delivering his people. So we are told in those days the people of Israel (the northern kingdom) and Judah (the southern) will seek God with tears (of repentance), ask the way to Zion, and bind themselves to God with an everlasting covenant that will not be forgotten (50v1-5, see 31v31-35). As with Isaiah, the return from exile and the new covenant established in Christ are compacted together as the one act of God in which he restores his people as one nation.

            God describes his people like lost sheep led astray by their shepherds (leaders), forgetting their resting place and devoured by those (the Babylonians) who consider themselves without guilt because the Israelites sinned against God – their true pasture, ie. their place of rest (50v6-7). Yet now he urges them to feel Babylon (50v8-10). He declares that the city will be destroyed because she rejoiced in pillaging his inheritance – ie. Judah. So he calls the nations to take up positions and attack, executing his vengeance (50v11-16). Noting Israel was first oppressed by Assyria and then Babylon, he declares he will punish Babylon as he did Assyria, but bring Israel back to graze in both the north and south of the land, promising her guilt and sin will not be found, as the remnant will be forgiven (50v17-20). This of course looks us to the gospel.

            50v21-30 speak of God in wrath and vengeance calling the enemy to attack and destroy Babylon, repaying and punishing her for defying him, whilst the refugees from the city declare in Jerusalem how the LORD has taken vengeance for their destruction of his temple. This vengeance was warranted, as the temple was the heart of Israelite religion and the very place of God’s presence. To destroy it was to destroy the very means of maintaining God’s covenant relationship with his people and so the fulfilment of his promises. Likewise, God’s most serious judgement is for those who stand against his Son as the focal point of his relationship with his people.

            What follows is clarification that despite their captivity, Israel’s redeemer is strong and will defend their cause. So Babylon will fall and never again be inhabited because God is against her in her arrogance and idolatry (50v31-40). With a repetition of previous language, God then describes the army approaching and the terror gripping the Babylonians. He stresses none can resist him, and that the earth will tremble at the sound of Babylon being captured, because of its significance (50v41-46). This same divine strength means we can be sure that nothing will hinder God’s final exclusion of all evil from his kingdom.

            51v1-5 reiterates that this complete destruction of Babylon is because God has not forsaken Israel and Judah. Despite their guilt, he is still their God. And so, once more, he urges them to flee Babylon so they are not destroyed because of her sins. Babylon is pictured as a gold cup from which God’s wrath was poured out on the nations, but now she will fall and be beyond healing. God’s people seem gracious in saying that would have healed Babylon – a reference perhaps to their role in bringing the knowledge of God to the nations. But recognising this is impossible, they determine to return to their homeland, desiring to tell in Zion how God has vindicated them as his, by delivering them from such a superpower (51v6-10). Yet again, as the LORD calls the Medes against Babylon, we are told it is vengeance for his temple (51v11-14).

            God’s power and wisdom displayed in creation is then outlined as a means of contrasting his reality with the worthless and fraudulent Babylonian idols (51v15-18). As the maker of all things, and especially Israel, the tribe of his inheritance (ie. his special possession), he is also the maker of Babylon who he had used as a war club against all categories of people (51v19-23), but who he will now repay for the wrong they have done in Zion. Once more therefore, he stresses he is against the city, will totally destroy it, and calls the nations against it (51v24-29). The exhaustion of the Babylonian warriors is the described, as is the messenger telling the Babylonian king the city is captured (51v30-33). A prayer is then put in the mouth of the Israelites, calling for their blood to be upon Nebuchadnezzar. And God responds that he will defend their cause and avenge them, punishing the city and its gods (51v34-44). He then calls the people to run from Babylon, and not lose heart in hearing rumours that could imply Babylon will not fall. No, he is clear: Because of Israel’s slain, no matter how fortified she might seem, he will punish her idols, disgrace her land, and heaven and earth will rejoice over this. So the effort the captive nations put in to building the city will come to nothing, as it simply burns (51v45-58). All this reminds us that people will be judged not only for their rejection of Christ, but their oppression of his people.

            51v59-64 gives us the context to all these words. They were to be read by a Seraiah on arriving in Babylon with king Zedekiah, adding a prayer that would acknowledge it was the LORD who had said he would do all these things. Seraiah was then to tie the scroll to a stone and throw it into the Babylonian river Euphrates, no doubt as a symbolic action for the fall of Babylon itself.

            The book ends with an account of the fall of Jerusalem, how Zedekiah was taken to the king of Babylon, the temple, palace and walls of Jerusalem destroyed, and the people exiled. It can be found in 2 Kings 24v18-25v30 (see notes there). It’s a fitting conclusion because the entire book explains why this happened. It was not because of any weakness in the LORD, but because of his anger at the people’s evil and idolatry (52v3). It also explains God’s future for the people – that he will destroy Babylon, bring them home, and reunite them in the context of a new covenant. The king of Babylon’s kindness towards Jehoicahin (52v31-34) was a hint at this future, demonstrating that whatever could be thought, God had not forsaken his people.

Praying it home:

Praise God that he does not forsake his purposes, and will ensure they are fulfilled. The theme of judgement is extremely strong in the book of Jeremiah. Pray that you would not forget what you have learnt about it.

Thinking further:

Well done for finishing Jeremiah. It is not an easy book.

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(313) November 9: Jeremiah 49 & Hebrews 5

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Jeremiah 49 & Hebrews 5

To discover:­

As you read consider why each oracle might be included.

To ponder:

Against the Ammonites, God asks whether Israel has no heirs (ie. people of its own) for them to take possession of the Israelite region of Gad in the name of the Ammonite god Molech. However, God predicts a day Israel will drive out of the Ammonite region of Rabbah the Ammonites who drove her out. The people of the area are therefore called to mourn and panic as Molech will go into exile with his priests and officials. God asks why the Ammonites boast of their fruitful valleys and trust their riches in false confidence that they won’t be attacked, promising instead to bring terror from the nations around them, so they will all be driven away. But, again, he also promises that afterwards the Ammonite’s fortunes would be restored (49v1-6). It is unclear how Israel ever drove the Ammonites out. 49v2 may refer to them being so weakened by Babylon, that Israel could do this. Whatever the case, the oracle again shows God calls nations to account for their wickedness, as a foretaste of the final accounting. And then, whatever humanity may boast or trust in will be proved nothing.

            Regarding Edom, Israel’s ancient enemy, God asks if wisdom has disappeared as the people are not fleeing. So he urges them to run and hide from the disaster he is bringing as punishment on these descendents of Esau. He stresses he will strip the land bare, so that none can hide and all perish – except for the widows and orphans, who God is always concerned for. Next he acknowledges that the general judgements Jeremiah deals with inevitably impact those who don’t deserve that punishment alongside those who do. But his point is that if those who don’t deserve it have to drink the cup of God’s wrath (here, probably, the devastation throughout the known world wrought by Babylon), then why should Edom, who is particularly guilty, go unpunished. And so God declares that the Bozrah region will become a ruin and reproach. Jeremiah describes this as an envoy from God going to the nations telling them to assemble and attack Edom. And God declares that the terror Edom inspires together with her pride have deceived her into thinking herself secure. Yet, despite having strongholds in mountain passes like eagle’s nests, he will bring her down like Sodom and Gomorrah, and those who pass by will be appalled at her wounds. The enemy (probably Nebuchadnezzar) is here described like a lion and eagle chasing and swooping down on Edom. As before, he is the one God has appointed for this, and no shepherd (ie. ruler) can stand against God in what he is doing. So the young of the flock of Edom will be dragged away, their pasture destroyed, and the earth tremble on hearing how devastating it will be. Moreover, as before Edom’s warriors’ will like those of a woman in labour (49v7-22).

            About Damascus, we read that two of its regions are similarly dismayed, panicking and in anguish. And God asks why the city has not been abandoned because of what is coming, noting her young men will fall, soldiers be silent, and the walls burned down (49v23-27). Next is an oracle concerning two Arab tribes which Nebuchadnezzar attacked. It seems to precede this event. God calls Nebuchadnezzar to arise and attack this confident nation that doesn’t live in cities with gates. He declares that their tents, livestock and goods will be taken as people cry terror, and they will be scattered with disaster on every side, leaving the land desolate. So Jeremiah urges them to flee and stay in caves, as Nebuchadnezzar has plotted against them (49v28-33). The chapter ends with God’s word about Elam, east of Babylon. God declares he will break their military might, metaphorically bringing against them the four winds, and scattering them to the four winds in exile. The winds here are a picture of God’s power and universal rule. So he will shatter Elam before her enemies in his fierce anger, setting his own throne in Elam (a sign that he reigns), and promising to restore them in days to come (49v34-39). The point of this oracle may have been to make clear when Zedekiah reigned in Jerusalem that the Babylonian threat wouldn’t be removed by this rival power. Rather God would remove it, leaving Babylon in power to do his bidding. It reminds us that when we can’t see why an evil remains, God has some purpose in not removing it.

            Comparing the various oracles, it is striking that God doesn’t promise each will be restored again. This reveals that he deals with nations individually as he sees fit, removing some for good, whilst causing others to fall only for a time.

Praying it home:

Praise God that he governs all nations working out his righteous purposes. Pray that you would boast and be confident only in him and his salvation.

Thinking further:

None today.

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(312) November 8: Jeremiah 46-48 & Hebrews 4

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Jeremiah 46-48 & Hebrews 4

To discover:­

As you read consider what we learn about the LORD.

To ponder:

So far the focus has been on Judah and Israel. Now God looks to the nations. First God speaks against the Egyptian army that was defeated by Nebuchadnezzar at Carchemish on the river Euphrates. His words may have come just before the defeat, predicting it, or just after, describing it. He calls the army to prepare and march out to war. God sees them terrified, retreating and defeated, and declares neither the swift or strong can escape. He describes Egypt like the surging Nile who says she will rise and cover the earth destroying peoples. To this God urges her mercenaries on, but declares that the day actually belongs to him and is a day of vengeance against his foes – ie. Egypt, in which she will be offered like a sacrifice and the sword devour until satisfied. He then tells the “virgin daughter of Egypt” (stressing vulnerability) to get healing ointment for her wounds, but says she can multiply remedies but will not be healed. Rather, the nations will hear of her shame and hear her cries as her warriors fall (46v1-12).

            What follows is God’s message about the coming of Nebuchadnezzar to attack Egypt. Jeremiah is told to proclaim in three key areas of Egypt that they are to prepare as the sword devours those around them – presumably the army at the Euphrates. He states that their warriors will not stand because God will push them down. And as they stumble they will tell one-anther to get up and return to their own people and lands away from their enemy, whose ambitions are just a loud noise and now a wasted opportunity. The sense here is that mercenaries are in mind who would return to their countries. At this point God declares that he is the king, the Almighty, and that one is coming who is like two high mountains in Israel (ie. Nebuchadnezzar). So he urges the Egyptians to back their belongings for exile, and describes Egypt like a beautiful heifer about to be stung by the large gadfly, with her mercenaries fleeing like calves that have been fattened for the killing – the day of disaster and punishment. He adds that she is like a fleeing serpent (implying she is evil) and one whose forest will be chopped down (implying her humiliation). The Babylonians are described as innumerable like locusts (46v13-24).

            46v25-26 gives the implication: God is punishing Egypt’s gods and kings, and all who rely on Pharoah. He is therefore showing how impotent they are before him, and by predicting these things through Jeremiah revealing himself as the true God. No doubt by this means, a number of Egyptians put their faith in him. But the key thing is that it showed the Jews who had fled there for safety how misplaced their trust in Egypt was. So although God promises the Egyptians that Egypt would be inhabited again as in the past, the oracle ends addressing the Israelites who had not fled to Egypt but been taken to Babylon. God tells them not to fear, promising he will save them from the place of their exile so they enjoy peace and security, and all because he is with them. He declares that even if he completely destroys the nations they have been scattered amongst, he will not completely destroy them. Nevertheless, he will discipline them with justice (46v27-28). It is here that we can be confident that God the gates of hell will not prevail against the church, and all God’s people will be saved on the last day.

            Chapter 47 is a word against the Philistines, looking to Pharoah’s attack on Gaza. It describes the waters of Egypt coming from the north like a torrent that will overflow the land causing people to cry out in terror, and fathers not even to help their children. God declares this the day to destroy all the Philistines, and the survivors of Egypt’s attack on Tyre and Sidon. The towns are described as mourning and silent, cutting themselves – perhaps in mourning or to gain the favour of their gods. Jeremiah imagines them asking how long till the sword of the LORD rests, but states that it cannot as the LORD has commanded it. Again, the point is that God’s judgement is certain and terrible.

            To Moab, God declares ruin, disgrace, conquest, silence and anguish. Instead of being praised by other nations, the inhabitants of the Israelite city of Heshbon will plot her downfall (48v1-5). The Moabites are urged to flee, as they, their god and his priests and officials will be taken captive for trusting in their deeds and riches. Every town will be laid waste, never to flourish again like when salt is put on ground, and all because the LORD has spoken (48v6-9). Jeremiah doesn’t shirk from the implications of what he is saying. He even curses those in the enemy army who refrain from bloodshed as being lax in God’s work (48v10)! These oracles reveal God as quite different from the sentimentalized God of so much modern Christianity.

            Jeremiah continues stating that Moab will be poured out like previously unchanged wine, and will be ashamed of her god because he proved false. The reference to Israel trusting in Bethel may be their trust in an idol they worshipped at Bethel (48v11-13). Again, God declares himself king, undermining Moab’s confidence in being worriors, stating their best will be slaughtered, and the mighty sceptre who once wielded some power will be broken with those around her mourning (48v14-17). So God commands her people to come down from their glory, and other stand by the road asking those escaping what happened, and announce with wailing that Moab is destroyed under judgement (48v18-25). God calls for her to be made drunk and wallow in her vomit – images of her reeling and falling under the cup of God’s wrath. And this is because she defied the LORD and ridiculed Israel when she suffered God’s wrath, treating her like a thief in need of punishment (48v26-28). God tells her to leave her towns to find refuge in rocks, and denounces her pride and boasting as accomplishing nothing. Astonishingly, the LORD who wreaks such destruction then states how he weeps over it, as he causes the joy of the vine harvest to cease, and cries rise up as he puts an end to Moab’s idolatry. He adds that his heart laments as he considers their lost wealth, mourning and brokenness, as the nation becomes an object of ridicule (48v29-39). This is the balance of God’s character we have seen throughout. His judgement is more terrible than we imagine because sin is. Yet his love is more extreme too, as he grieves over the justice he must execute.

            As with previous oracles, God declares that as the eagle of Babylon swoops down, the hearts of Moab’s warriors will be like those of women in labour. The nation will be destroyed for defying God, and any who seem to be escaping will only fall into another danger so that Moab’s year of punishment is received. 48v45 pictures fugitives standing in the shadow of the Israelite city of Heshbon, and suffering fire from the people there. This alludes to Num 21v21-31, implying perhaps that just as the Amorites once conquered Moab so Babylon now would, possibly with Heshbon as their base. Whatever the case, God declares the Moabites will be taken into exile, but that he will one day restore the fortunes of Moab as he would Egypt (48v46-47, see 46v26).

Praying it home:

Praise God that he is both extremely just and extremely loving. Pray that you would grasp something of the seriousness of sin an the extent of his grace.

Thinking further:

None today.

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(311) November 7: Jeremiah 43-45 & Hebrews 3

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Jeremiah 43-45 & Hebrews 3

To discover:­

As you read consider how the hardness of heart in the Jews is expressed.

To ponder:

After God warned the people through Jeremiah not to go to Egypt, Johanan and other arrogant men accused him of being enticed by Baruch to lie so the people would be handed over to the Babylonians and exiled. They therefore disobeyed God’s command to stay in Judah. Instead, Johanan and the army officers led away the entire remnant – including those who had returned from having been previously scattered amongst the nations, the kings daughters, and Jeremiah and Baruch themselves. This implies they must have used force. And so we read they entered Egypt in disobedience to the LORD (43v1-7). In Taphanhes God then told Jeremiah to bury some large stones in clay, within the brick pavement at the entrance to Pharaoh’s palace – and all in view of the Jews. He was then to declare that God said he would send for his servant Nebuchadnezzar and set his throne over the stones, attacking Egypt, and so fulfilling God’s purposes in which some are destined for death, some for captivity, and some for the sword. He said Nebuchadnezzar would burn down the Egyptian temples, demolish their sacred pillars, and take their gods captive, wrapping Egypt around himself like a cloak around a shepherd (43v8-13). The point is that the refugees cannot escape God’s purposes. The Egyptian gods are false and unable to help them, and Pharoah’s power nothing compared to God’s servant’s. So if the people are destined for death, captivity or the sword, that’s what they will suffer. It’s a reminder that there is no escaping God’s judgement on sin.

            Chapter 44 records God’s word about the Jews in Egypt. He refers them to the disaster he brought in Judea because of the people’s evil idolatry. He recounts how he repeatedly sent prophets to tell them not to do this because he hated it. Yet he notes that they did not listen and this is why he poured out his anger on Judah and Jerusalem (44v1-6). In the light of this he asks why they would bring disaster on themselves by cutting people off from Judah and so leaving themselves without a remnant in the land. The sense is that by leading those who returned to Judah to Egypt, they are in danger of leaving Judea without any of God’s people. It’s a challenge to church leaders not to lead their flock astray, to the detriment of the broader church.

            God also asks why the Jews in Egypt would provoke him to anger, destroying themselves and becoming an object of cursing before the nations by worshipping false gods they have made for themselves. He asks if they have forgotten the wickedness their fathers, kings and queens, and they themselves had committed in Judah and Jerusalem; adding that they have not humbled themselves, or reverently followed God’s law that was given to their fathers (44v7-10). The LORD then declares this has made him determined to bring disaster on them and destroy Judah – ie. the remnant from Judah who were determined to go to Egypt. He promises to make them an object of horror, and punish them with sword, famine and plague as he did Jerusalem, so that none who escaped to Egypt survive to return - except a few (44v11-14). In response, all those who knew their wives were burning incense to false gods, the women who were present when Jeremiah spoke, and those from throughout Egypt, all said that they would not listen to what he had spoken in God’s name (implying it may not have been from him), but continue offering worship to the “Queen of Heaven.” They even stress they will do this because it is what their fathers, kings and officials did in Judah and Jerusalem. And by saying they then had food and were well off, but have perished since stopping doing this, they imply that their idolatry was blessed. The women even add that their husbands knew what they were doing and didn’t stop them – as if this justifies their actions (44v15-19). This was utterly defiant, showing how spiritually blind people can be, and how far they can go to excuse themselves. In particular, there is challenge here to husbands to take responsibility for the spiritual wellbeing of their wives and families.

            In response Jeremiah points out that it was when God could no longer endure this sort of wickedness that he caused the desolation of the people’s land, and the disaster they had experienced. He then tells all the people that God says they have shown by their actions that they meant it when they said they would carry on with their vows and offerings to the “Queen of Heaven.” Moreover, they should continue to do so. But they should also hear God’s own vow by his great name that none from Judah living in Egypt will ever invoke his name, because he is watching over them not to bring good, but harm -  so that they perish by the sword and by famine, with only a few managing to return to Judah. By this means the whole remnant in Egypt will know God’s word stands. Indeed, he predicts that the Pharaoh would be handed over to his enemies as Zedekiah was to Nebuchadnezzar, and says this will be a sign, proving Jeremiah speaks from him and so that the rest of his prophecy will come to pass (44v20-30). The fulfilment of OT prophecy in general similarly acts as a sign that what has yet to be fulfilled and that was spoken by OT prophets will come to pass. Likewise, the “sign of Jonah” in which Jesus was in the belly of the earth for three days, confirms his wider words – as do his predictions of his own death and resurrection.

            Chapter 45 records a brief word to Baruch, Jeremiah’s scribe. God states that he knows how Baruch despaired at the sorrow he said the LORD had given him because of the trials and opposition he faced with Jeremiah. He says that Baruch should not seek great things for himself (presumably comfort or status) when considering how God is bringing disaster on the people. Nevertheless, he promises he will always enable Baruch to escape whatever he faces (45v1-5). In all the talk of judgement, this is a reassuring note that God knows and watches over those who seek to serve him, even if their life might be hard because they live in a day when God is acting against their nation or church.

Praying it home:

Praise God that he sees and acknowledges those who seek to serve him. Pray that you would do so no matter how isolated this might make you.

Thinking further:

None today.

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(310) November 6: Jeremiah 40-42 & Hebrews 2:10-18

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Jeremiah 40-42 & Hebrews 2:10-18

To discover:­

As you read consider the lessons the remnant from Judea should be learning.

To ponder:

Although Jeremiah had been freed to remain amongst his own people (see 39v14), some time later he was wrongly taken captive, so the Babylonian commander had to rescue him (40v1-2). When he did, he told Jeremiah how the LORD had decreed and brought about the disaster because the people sinned, but that he was freeing Jeremiah. He then invited Jeremiah to accompany him to Babylon, promising that he would look after him. But he also stressed Jeremiah didn’t have to, and could go wherever he pleased, suggesting he return to the care of the governor over Judah and live amongst the people. He then gave Jeremiah provisions and a present, and the prophet followed his suggestion, living amongst the people of the land (40v3-6). The event stresses that the destruction was God’s judgement, whilst highlighting his readiness to care for the faithful. It also shows Jeremiah’s concerns were with God’s people not his own comfort.

            The governor was called Gedaliah. When the Jewish officers heard he had been appointed over the poor families who were to remain in the land, they came to him, and he reassured them and their men that they shouldn’t fear the Babylonians, but settle down and serve Nebuchadnezzar so it would go well with them. He even promised to stay in Mizpah and represent them to the Babylonians, but also urged them to go about the work of harvest and live in the towns they had taken over with their troops after the ceasefire. We then read that the Jews in the surrounding countries who saw the remnant remaining under Gedaliah’s governorship, also returned, and enjoyed an abundant harvest (40v7-12). This proved the truth of God’s promise that those who settle would thrive, and foreshadowed the return and restoration of the kingdom under a Davidic king.

            At this point all the officers from the open country came saying that the king of the Ammonites had sent a man called Ishmael to assassinate Gedaliah. But Gedaliah didn’t believe them. Nevertheless, Joahanan offered to kill the assassin, for fear that if Gedaliah died the remnant would scatter and be perished. However Gedaliah commanded him not to do this, saying the charge against Ishmael was untrue (40v13-16). Sometime later, however, having been made one of the king’s officers and eaten with his soldiers, Ishmael killed Gedaliah and the Babylonian soldiers with him at Mizpah (41v1-3). Before this was known, he also killed and put in a cistern 70 men from the northern kingdom who were in mourning (no doubt because of Israel’s sin) and had brought offerings to God (40v17-41v7). Ten, who remained, pleaded and bargained for their lives with the abundance of their fields. Their lives were spared (41v8-9). Ishmael captured adults and children in Mizpah, including the king’s daughters, and then set out to cross to the Ammonites. On hearing this, some army officers went to fight Ishmael. All those not caught at Mizpah went over to this army, whilst Ishmael and eight men escaped to the Ammonites. Johanan then led the survivors away, past Benjamin and towards Egypt. This was to escape the Babylonians, who they were afraid of as Ishmael had killed Gedaliah, who Nebuchadnezzar appointed, and so might bring his wrath on the people (41v4-17). These events may be written to highlight that even with the wicked were destroyed or deported, sin remained. The fulfilment of God’s promises would have to deal with the source of sin.

            Jonahan, the Jewish army officers and people, then approached Jeremiah, asking him to pray that God would show the remnant where to go and what to do, as so few were left. Jeremiah agreed, saying he would relate everything the LORD said. They respond that the LORD can be a witness against them if they don’t obey everything he says, whether favourable or not – so that it will go well with them (42v1-6). Ten days later, God’s word came to Jeremiah so he called all these groups together, and told them that if they stayed in Judea, God would plant and not uproot them, for he was grieved over the disaster he inflicted on them. They shouldn’t therefore be afraid of the king of Babylon as God was with them and would save them, showing compassion on them so Nebuchadnezzar would also show compassion and restore them to the land (42v7-12). Yet Jeremiah added, that if the people disobeyed God and left the land, saying that they would go to Egypt in order to be free from war and famine, then the sword, plague and famine would overtake them there, and not one who went there would escape death. Indeed, God’s anger would be poured out on Jews there just as it was those in Jerusalem, so they would be an object of cursing and horror (42v13-18). 42v19-21 reveal that Jeremiah recognised the people would not obey. Indeed, he says it was a fatal mistake to ask him to pray to God, as that led him to relate a command from God that they were not obeying, so they would die in the very place they wanted to settle. The issue here is that by going to Egypt the people are refusing to trust and obey God, showing themselves to have learnt nothing from the destruction of Jerusalem, and proving themselves as faithless as those destroyed then. This is why receiving the same penalty in Egypt is the just penalty. We would therefore do well to ensure we have learnt from all these events, trusting God for our salvation and seeking to obey him, not affirming him one moment, only to disobey him out of fear of man the next.

Praying it home:

Praise God that trusting him secures our ultimate safety. Pray that you would not be swayed by fear of man to disobedience.

Thinking further:

None today.

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(309) November 5: Jeremiah 38-39 & Hebrews 2:1-9

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Jeremiah 38-39 & Hebrews 2:1-9

To discover:­

As you read consider why the detail of Jerusalem’s fall is being recorded.

To ponder:

The story continues as some prominent men hear Jeremiah’s message that those who stay in the city will die, those who go over to the Babylonians will live, and the city will be handed over to he enemy. They tell the king Jeremiah must die for discouraging the soldiers and people left in the city and so bringing about their ruin by encouraging surrender (38v1-4). Patterning Pilate, the king weekly gives Jeremiah into their hands saying he cannot oppose them. So they kept Jeremiah in the courtyard of the guard, but imprisoned him in a cistern there, with him sinking into the mud at the bottom. However, Ebed-Melech interceded with the king, stating these men acted wickedly and would cause Jeremiah to starve. So the king told Ebed-Melech to take 30 men and free Jeremiah. He did so with a detail included that showed his concern for the prophet (38v5-13). The event shows how those who speak God’s word divide God’s people, demonstrating the realities of their hearts by whether they stand against him or for him, just as was the case with Christ.

            King Zedekiah then brought Jeremiah to the temple and asked him to honestly answer a question he would ask. But Jeremiah stated that the king would not listen, and would even kill him if he responded as requested. The king then swore by the LORD who gives breath that he would not kill Jeremiah or hand him over to those who sought to. The vow implies he was saying that God should remove his own breath if he broke his word. Jeremiah then stated again that if the king surrendered he and his family would be spared and the city not burned, but if he did not surrender the city would be burned and he would not escape. Zedekiah responded that he was afraid if he surrendered that the Babylonians would hand him over to the Jews that had already surrendered to them, and that they would ill treat him – no doubt, because he had them. Jeremiah reassured him this would not happen and urged him to obey the LORD as Jeremiah had instructed, adding that if he didn’t, the women remaining in the palace would be brought to the enemy officials, and declare how his friends had misled and deserted him so his feet were stuck in the mud as Jeremiah’s had been – a prophetic act. Moreover, his wives and children would be brought out to the Babylonians too. Zedekiah told Jeremiah that if he told anyone about their conversation he might die, presumably because they would not want him to influence the king. He even said that if officials told Jeremiah to reveal what he said or be killed, then he should say he was pleading with Zedekiah not to be sent back to his previous prison. Exactly this happened, and so no-one found out, and Jeremiah remained in the courtyard until Jerusalem was finally captured (38v14-28). This whole event highlights how strongly people, and especially those of power, can be influenced against obeying God’s word because of fear of opinion. Here Jeremiah’s courage contrasts the king’s timidity.

            Chapter 39 recounts how Jerusalem was taken. In 588BC Nebuchadnezzar besieged Jerusalem with his “whole” army. A year and a half later the city wall was penetrated, and Babylonian officials took seats in the middle gate signifying their conquest. Zedekiah and his soldiers fled at night through his garden, but were pursued, with the king being captured and taken to Nebuchadnezzar at Riblah in Syria. There he was sentenced, with his nobles killed, and his sons also killed before his eyes. Moreover, his own eyes were put out and he was taken to Babylon in bronze shackles. The Babylonians then burnt the palace and houses in Jerusalem and broke down its walls, with the people from the city and area, together with those who had gone over to the enemy, all carried into exile in Babylon itself. However, they left the poor behind., giving them vineyards and fields (39v1-10). This is all recorded to show how God’s word came true. The note about the poor may also be to show how he governed things in such a way as to right some of the injustices within Judah as the meek inherit what the mighty lost. This patterns the meek inheriting the earth through their faith in Christ.

            As for Jeremiah? Nebuchadnezzar ordered his commander to look after him and do whatever he asks, so with a chief officer, official and all the officers, he had him taken from his confinement in the courtyard of the guard, given into the care of Gedaliah who seems to have been made governor in Judah, so that he could be returned to his home where he remained amongst the people who were left in the land. The chapter ends telling us that whilst confined, God’s word came to Jeremiah, telling him to tell Ebed-Melech that he was about to see God fulfil his words against the city, but to reassure him too, that God would rescue him because he trusted in God (39v15-18, see 39v1-13). It’s an important note that when God’s people refuse to listen to him, the few who go against the flow and keep trusting, will be saved from the final judgement that will fall on the rest.

Praying it home:

Praise God that he remembers those who trust and obey him. Pray that you would do so no matter what pressure you may face not to.

Thinking further:

None today.

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(308) November 4: Jeremiah 36-37 & Hebrews 1

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Jeremiah 36-37 & Hebrews 1

To discover:­

As you read consider how you would describe the attitudes to God’s word that are displayed.

To ponder:

Still during Jehoiakim’s reign, God’s word came again: Once more (as 30v2) Jeremiah was to write all God had said to that point so that the people could hear about every disaster the LORD planned. And God speculates whether they would then turn from their wickedness so that he could forgive them. Of course this is a rhetorical point, as he already knows and has foretold their general response, although what follows shows that some individuals would respond more appropriately (36v1-3). Jeremiah dictated God’s words to Baruch. It seems he was banned from the temple area, so he told Baruch to go there on a fast day when there would be many about, and read the scroll. Echoing God’s words, Jeremiah also wondered whether they might then petition God for mercy, turning from their sin, as God’s anger was so great (36v4-7). It’s yet another reminder to give Christ’s teaching on the coming judgement the weight it deserves.

            Baruch did as asked on what seems to have been the next fast day. A man called Micaiah told the officials who then asked Baruch to come and read the scroll to them. On hearing it, they looked at each other in fear, saying that they must report it to the king. Finding out from Baruch that the words had come from Jeremiah however, they told them both to hide, put the scroll in the secretary’s room, and told the king. He sent for the scroll and had it read to him with the officials present, systematically cutting off and burning each section until it was all gone. He and his attendants showed no fear or mourning, and did this despite being urged by the officials not to. He even commanded that Jeremiah and Baruch be arrested (36v8-26). The word of the LORD then came to Jeremiah again, telling him to write the words on another scroll, and speak against the king. He was to state how the king had burned the scroll whilst asking why Jeremiah had written that the king of Babylon would destroy the land, including both men and animals. Jeremiah was then to say that God’s word was that Jehoiakim will have no son sitting on the throne, and will himself die and have his body left exposed to the elements. Indeed, he, his children and his attendants will all be punished for their wickedness as God brings on them and all in the city every disaster predicted, because they would not listen (36v27-31). So Jeremiah again dictated all the words God had previously given him to Baruch, who wrote them on a scroll (36v32). Even in the church today some effectively do as the king did, sidelining the Bible out of refusal to heed its teaching. The point throughout is that such a refusal to listen to God’s word won’t stop it from taking place. And so the contemporary assumption that truth can depend on personal preference is shown not only to be foolish but dangerous.

            Chapter 37 begins recounting how Zedekiah was appointed by Nebuchadnezzar to replace Jehoiakim’s son, and neither he, his attendants or the people paid any attention to Jeremiah’s words. Nevertheless, the king did send two messengers to ask Jeremiah to pray for the people – showing he recognized that Jeremiah did walk with God (37v1-3). At this point we’re told the Babylonian army withdrew from besieging Jerusalem in order to face the Egyptian army, which was advancing to help Judah. Then God told Jeremiah to tell the king that Pharoah’s army will return to Egypt, and the Babylonians will then return to Jerusalem, capturing and burning it. They should not therefore deceive themselves with false hopes of deliverance. Indeed, God said that even if they were to defeat the Babylonians, God would enable their wounded to burn down the city. The point is that its destruction is certain as it is ultimately from God not the merely human army (37v4-10). For us, this keeps us mindful that no matter how unlikely a future judgment might seem – no matter how secure the world, it is certain because God has declared it.

            After the Babylonian withdrawal, we read Jeremiah sought to leave the city to get some property that belonged to him from the land of Benjamin (perhaps as 32v1-15). However, when at the gate, he was arrested and charged with deserting to the Babylonians, despite his protesting his innocence (37v11-14). Perhaps in their paranoid refusal to recognise God spoke through him, his enemies reasoned to themselves that he was sympathetic to the enemy, if not planted by them. Likewise, those who oppose Christians do sometimes rationalize it to themselves, just as the religious leaders in Jesus day told themselves he was on league with Beelzebub.

            On being brought to the officials, they had Jeremiah beaten and imprisoned in a cell (probably cistern) beneath someone’s house, where he was kept for a long time. King Zedekiah then had him brought to the palace and asked if he had any word from the LORD. Astonishingly, he seems to think that he can bully Jeremiah into giving a favourable message as if God’s word can depend on that. Courageously and faithfully, Jeremiah immediately replies that he does have a word, and it is that the king will be handed over to Babylon. Jeremiah then asked what crime he had committed to be imprisoned, and where the king’s prophets were who prophesied that Babylon would not attack. His point is that the siege had already proved that their messages were false. So Jeremiah humbly asks the king as his LORD to hear his petition not to be sent back to his prison as he feels he will die there. In response, Zedekiah ordered that Jeremiah instead be kept in the courtyard of the guard and given bread right until there was none left. So God fulfilled his promise to rescue Jeremiah (37v14-21, see 1v19).

Praying it home:

Praise God that his word is certain and sure. Pray that you would treat it as such, and guard against assuming it is subject to our preferences.

Thinking further:

None today.

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(307) November 3: Jeremiah 33-35 & Philemon 1

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Jeremiah 33-35 & Philemon 1

To discover:

As you read consider what God condemns and commends.

To ponder:

Still imprisoned, God's word comes to Jeremiah again. Once more he affirms himself as the creator, promising to tell great things if Jeremiah asks. He says the houses of the people and kings torn down to build defences will be filled with the dead from the city who God will strike down in wrath. Yet he will also bring health, healing, prosperity and security, restoring Judah and Israel,  and cleansing them from all their sin. Jerusalem will then be a city God rejoices in and something bringing praise and glory to him from all nations, when they hear of the good he does it. They will fear him because if this too (33v1-9). All this patterns the praise and fear brought him as he forgives and draws together his people in Christ. So the cities of Judah will move from being desolate, to being places marked by the joy of marriage that is then worthwhile as it has a future, and the joy of praise and thanks in God's goodness and love. Shepherds will also again tend their flocks in the region (33v10-13).

Here God declares that he will fulfil his promise in causing the long awaited Davidic king to rule in justice and righteousness, in fulfilment of his covenant with David to grant him an everlasting throne. What is added is an enduring priesthood. The point is probably just that with a righteous king right worship will be ensured, just as the church offer their lives as living sacrifices. God adds this is as certain as his agreement with the day and night to come when they do. And we read too that the line of kings and priests will become as numerous as the stars and sand - a hint that all Abraham's children through faith will be a royal priesthood In Christ. Those who display a lack of faith by claiming God has forgotten his commitments to the clans stemming from Levi and David therefore no longer regard Israel as a nation, assuming it is totally finished. Whereas God promises mercy and restoration (33v14-26). We should remember that because Jesus reigns, the church has a glorious future no matter hown things may at time seen.

Chapter 34 records God's word when Babylon and all their allies were fighting against Jerusalem, and only a couple of fortified cities were left in Judah. God tells Zedekiah that the city is given over to Babylon and will be burned, and he will be captured, speak to Nebuchadnezzar face to face and be exiled to Babylon. Yet in kindness the LORD tells him he will die in peace, and be properly mourned. After Zedekiah then covenanted with Jerusalem in the temple that people should free their Hebrew slaves, only to find them free and then re-enslave them, God recounted his law about freeing such slaves after 7 years in response to his freeing them from Egypt. He then said their what they did profaned his name - no doubt by making him look unrighteous. And so he proclaimed liberty to them to die by the sword, plague and famine. He said the various categories of people would become a horror to the watching kingdoms, being like the calves cut in two at covenant making ceremonies, with their dead bodies being bird food, and Zedekiah given into Nebuchadnezzar's hand. To this end Gid promised to bring the Babylon army back to the city. The sense in covenants was that it should be to the covenant-breakers as to the calf. And so Christ was killed in the place of our covenant breaking.

Chapter 35 returns us to the time of Jehoiakim. Jeremiah is to bring a clan known as the Rechabites to a chamber in the temple and offer them wine. When there they refused it on the basis of their ancestor's vow that they neither drink nor settle, but always live in tents. They explain they are only in Jerusalem for safety against the Babylonians. The anscestor's commitment may have been made out of zeal for God, as it was so that his descendents would live long in the land - a covenant blessing. Perhaps his desire was that they live apart from the rest of God's people so they are not led astray from God's commands. We know nothing more of this vow. God's point was simply that the people should have similarly obeyed his commands through the prophets to repent and not follow false gods so they too could live in the land. But because they didn't God is bringing on them the impending disaster. No doubt there is a hint here too that the king should have ensured such faithfulness in the people. Yet God promises the Rechabites that they will always have someone before God as a reward for their faithfulness in keeping their commitments (34v1v19). It is just such repentance and concern not to be drawn away from the Lord that means we will be with him forever.

Praying it home:

Praise God for the future Christ gaurantees. Pray that you would remain godly even if those even in the church fail to.

Thinking further:

None today.

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(306) November 2: Jeremiah 32 & Titus 3

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Jeremiah 32 & Titus 3

To discover:­

As you read consider how Jeremiah stresses the justice of the exile.

To ponder:

Chapter 32 takes us to Zedekiah’s tenth year as king, and Nebucadnezzar’s eighteenth (588/587BC). Nebuchadnezzar’s army was besieging Jerusalem just as Jeremiah had predicted (see 2 Kgs 25), and Jeremiah imprisoned in a courtyard in the palace because he was saying the LORD was about to hand the city and king over to Nebuchadnezzar. Indeed, Jeremiah says Zedekiah would speak to him face to face and be taken to Babylon until God deals with him there – presumably by bringing about his death. Because Zedekiah refused to recognise Jeremiah as a prophet he would have felt such a message terrible for morale. But Jeremiah’s point was that it was pointless fighting against the Babylonians, as God had willed they be conquered. If listened to, his message would therefore have saved many Jewish lives (32v1-5). God’s word is always for our good. And our readiness to listen to and obey it protects us against much harm.

            God’s word to Jeremiah was that his cousin would come and ask him to buy his field according to the law (Lev 25v25-31), which required him to buy it as the nearest relative. Most likely in context (see 32v15) the cousin recognized that he was about to lose it to the besieging army, or that he would die, wanting the land to remain in the family as was intended in the law. Whatever the case, it was not good business sense to buy land when about to be conquered. Nevertheless, the cousin came exactly as God had predicted, and Jeremiah bought the field, giving the deed of purchase to Baruch, in the presence of his cousin, witnesses, and all the Jews in the courtyard with him (32v6-12). In their presence he then spoke God’s word to Baruch, instructing him to put the sealed and unsealed copies in a clay jar that will last a long time, as God declares houses, fields and vineyards will be bought again in the land (32v13-15). Jeremiah’s actions were therefore those of faith and hope, speaking powerfully to those present that although God had given them over to Babylon, this wasn’t the end of his purposes.

            Jeremiah then prayed to God as sovereign ruler and creator who can do anything, and who shows love to thousands but, on the principle of solidarity, does punish people for sin in such a way that implicates their children. He acknowledged God’s great purposes and power, and the fact that he sees all and rewards everyone according to their desert. This principle still applies in the gospel, as he gives eternal life to those who seek to glorify him through faith, and everlasting wrath to those who are unrepentant (see Rom 2v6-11). Jeremiah continues acknowledging the history of great wonders God has done for Israel in the face of all mankind, gaining renown: He brought the people from Egypt, gave them the abundant land as he had promised, but they did not obey him so that he brought this disaster on them. So Jeremiah calls God to see the siege ramps, noting that because of the sword, famine and plague, Jerusalem wouldn’t be able to hold out, and so will be handed over just as God said it would. Yet despite this, Jeremiah notes that God had told him to buy the field (32v16-25). The implication throughout is that this is because God intends to do more wonders in restoring the people after exile.

            At this point God speaks, declaring he is the God not just of Israel, but all mankind, and so nothing is too hard for him – he can moved nations to do as he pleases. He then predicts how the city will not only be handed over, but burnt down along with the houses where idolatry was engaged in. He continues that the people, priests, prophets, officials and kings of Israel have done nothing other than provoke him with their evil and idolatry from their youth and from when Jerusalem was first built. They turned their back on God, refused to listen to or respond to his discipline, building their high places and even sacrificing their children to Molech (32v26-35). He adds that although by his word Jeremiah is saying the people will be handed over, God will surely gather them from where he banishes them in his wrath, and bring them back to Judah to live in safety. Again he uses the covenant formula that they will be his people and he their God – as opposed to the idols. He continues that he will give them a singleness of heart and action so they always fear him for their good and that of their children, that he will enter into an everlasting covenant with them in which he never stops doing them good, inspiring them to fear him so they never turn away, rejoicing in the good he does them and planting them in the land. Indeed, he will do this with all his heart and soul – so without reluctance and with absolute determination and so certainty (32v36-41). Again we see the new covenant outlined, in which God will work within his people so that they fear and don’t veer from him as they did before. So just as he has brought calamity, he will bring prosperity in which fields throughout the land that were once regarded as desolate after the conquest by Babylon, will again be brought as the people’s fortunes are restored (32v42-44). The concepts here are of course tailored to Jeremiah’s ancient audience. But the point is that a future in a physical land will be enjoyed by God’s people. It reminds us that we must continually keep in mind that the final state isn’t a spiritual heaven but a literal new or renewed creation in which people will live together and before God (perhaps even spanning out from a literal Jerusalem and Israel), enjoying all that creation has to offer.

Praying it home:

Praise God that for this hope that you have in Christ. Pray that he would forgive and keep you from your own tendency to evil and idolatry.

Thinking further:

None today.

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(305) November 1: Jeremiah 31 & Titus 2

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Jeremiah 31 & Titus 2

To discover:­

As you read consider the elements of hope Jeremiah gives.

To ponder:

We begin at the time of the restoration promised in chapter 30. Then God will be God to the entire unified people as he comes with favour to the survivors of the exile in the desert of their captivity, giving “rest” to Israel - “rest” referring to their enjoyment of the land in all security, like the seventh day in Eden. Here Jeremiah notes God’s past appearances where he declared his everlasting love, and the fact that he will rebuild this Virgin (denoting an unmarried and so vulnerable daughter, 18v21-22) Israel, so she will rejoice like the new bride. As Samaria was in the north, it was a promise that she would enjoy the fruits of the whole land again, and then the watchmen of northern cities will call the people to go to Zion for worship (31v1-6). So God calls the people to sing with joyful shouts to celebrate because Jacob is still the foremost of nations. They are to call on God to save the remnant. And he calls them to look and see him bringing them not just from the north (Judean exiles in Babylon), but the ends of the earth (northern Ephramite exiles amidst the nations). It will be such a miraculous deliverance that even the blind and pregnant, who would usually be unable to travel, will be able to come. They will come with weeping and praying – perhaps in repentance and thankfulness, and the language implies they will be provided for and nothing will be allowed to hinder them. This is all because the LORD is the nation’s father, and so cares for them (31v7-9). This is the wonder of what we have in Christ. He makes returning to God easy, levelling the mountain of our sin and its just punishment, so all, no matter who they are can come.

            God then calls the nations to proclaim that God who scattered his people will now gather and watch over them like a shepherd, redeeming them from those who are stronger than them so they come to rejoice in Zion at God’s bountiful provision in the land, which will be like a garden (ie. Eden), and in which there will be no more sorrow but only joy, amongst all people. The reference to the priests being satisfied refers to them being given adequate tithes – a sign that the people will then be righteous (31v10-14). 31v15-17 refer to Rachel, the mother of Joseph and so the key northern tribes descended from Joseph’s sons, and of Benjamin, the second southern tribe after Judah. She is at Ramah, bordering the northern and southern kingdoms, weeping for her children – ie. those of the north and south that had been taken into exile. God declares to her that she can stop crying as her work (presumably of labour) will be rewarded, as her children (the people) will return meaning she has hope for her future. Matthew applies these words to Herod’s massacre of the innocents (Matt 2v18), confirming it is appropriate to see all Israel’s subsequent oppression as an aspect of their exile. But there, God’s rescue of his people is seen in taking Jesus from Israel to Egypt and to Israel again, where the restoration of the kingdom would then take place through faith in him.

            With Jeremiah, the focus remains on the northern kingdom (Ephraim). God promises that he has heard Ephraim’s moaning over how he (Israel) had been disciplined. He is pictured praying that God would restore him, ie. reconcile him to himself, promising he would then return as the LORD is his God. It is only having pardoned us that God to the land he has for us. Ephraim speaks of how he repented in shame having understood what he had done. God then declares that Ephraim is his son in whom he delights, and that his hearts still yearns for him in compassion, despite the fact he had to so often speak against him. It reveals the tension in all parental discipline, and looks to the image of God as the prodigal’s father (31v18-20). And because of this feeling, God calls for the way home to be made clear for Israel as God’s unfaithful daughter, so she can return (31v21). It is unclear what the new thing in which a woman surrounds a man is (31v22), but it may refer to the female daughter Israel’s dominance over the nations, or to the people surrounding the dwelling place of God in Zion.  

            God then describes how those in Judah will then pray blessing on mount Zion (Jerusalem), and live in unity, being refreshed by the LORD. It seems Jeremiah saw this in a dream, and his note that he awoke and recognized his sleep had been pleasant stresses how different this is from his oracles of judgement. At this point, perhaps asleep again, God declares how he who uprooted Israel and Judah will in days to come build and plant them with offspring and animals. Then people won’t imply they are unjustly suffering for the sins of their fathers. Rather, people will die for their own sins, so there will be no fear of the land being lost because of the unfaithfulness of others (30v23-30). 31v31-34 are famously quoted in Hebrews 8v8-12 as referring to all that is had in Christ: God declares a coming time when he will make a new covenant agreement with Israel (north) and Judah (south), that is unlike the Mosaic covenant that they broke, despite God being their husband. In this one, God will actually put his law in their minds and hearts so they truly obey him in love, and he can therefore be their God and they his people. Then, there will be no need to exhort the wayward to “know the LORD” as all the people will know him. And the reason is that he will fully forgive them sins. The point is that the people were exiled because their sinfulness meant they just could not love, obey and know God on the basis of the external law written on stone, and their sacrificial system meant that any atonement for that sin even when united with faith, was only ever external. But now, God is going to enable his people to obey with sincerity, and provide full atonement where they have sinned. And so they will never need to face his judgement again. He stresses this by adding that the continuance of the nation is therefore as certain as the continuance of the sun, moon and stars appearing and the waves roaring – as these too, happen by God’s mighty decree. More than that, only if the heavens can be measured or the foundations of the earth found, will God ever reject the people (31v35-37). The chapter ends with God then promising the rebuilding of Jerusalem, and the valley that was unclean in being filled with corpses (and also perhaps used for false worship) now being holy. It’s a picture of a fully restored Jerusalem, that will never again be demolished (31v38-40). The fact that it was destroyed in 70AD would have been a shock to the Jews who knew this prophecy, but helped those with eyes to see, recognize that the prophecy had not been fulfilled in the return from Babylon. It looked to the gathering of Israel through faith in Christ that had begun from 30AD and would continue until he returns. 

Praying it home:

Praise God that he does for us in Christ what due to sin we could never do for ourselves. Pray that you would know something of the joy at this Jeremiah speaks of.

Thinking further:

None today.

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(304) October 31: Jeremiah 29-30 & Titus 1

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Jeremiah 29-30 & Titus 1

To discover:­

As you read consider what wisdom we have for how we should await the return of Christ.

To ponder:

Chapter 29 records the letter Jeremiah sent to the elders, priests, prophets and people amongst the exiles in Babylon, after Jehoiachin was deported and before the later destruction of Jerusalem and the temple. It was entrusted to two of king Zedekiah’s envoys that he was sending to Nebuchadnezzar (29v1-3, see 2 Kgs 24v12-17). In it Jeremiah records God’s word, telling the exiles to build, settle, plant, marry, have children, and pray for and seek the peace and prosperity of Babylon, because that will mean prosperity for them. As before, it’s a model for how the church should be within the world as it awaits the return of Christ. We are not to withdraw from culture or give up work or marriage, but seek the good of our society and settle in for what might be a significant time.

            Again, Jeremiah urges the people not to listen to the dreams and lies of the false prophets and future tellers, which they themselves encouraged these “prophets” to have – no doubt because they wanted to hear that God would immediately destroy Babylon (29v4-9). On the contrary, God declares that only after 70 years will he come and fulfil his gracious promise to bring them home. Similarly, Christ will return only when God has determined, and we cannot hurry that. 29v11 is often quoted out of context. In it God states that he plans a prosperous future for the people in their land. They will call on him for help, seeking him with their whole heart, and he will listen, bringing them out of captivity from all the nations they have been banished to (29v10-14). It’s a promise partially fulfilled after the 70 years, but only ultimately fulfilled as Jews come to repentance, call on Christ for deliverance, and are restored as a kingdom in the new creation. The letter ends with God speaking against two specific prophets, stating they will be handed over to Nebuchadnezzar and burned before the eyes of the exiles, so that their names then become a curse. Their indictment is that they committed adultery and spoke lies God did not command (29v20-23).

            29v24-28 records a subsequent charge against a third prophet for responding to Jeremiah’s letter by sending a letter to the people and priests in Jerusalem, and specifically to Zephaniah. It stated God had appointed Zephaniah to be in charge of the temple, and so he should put any who act like a prophet into the stocks and neck irons. It then asked why he had not therefore reprimanded Jeremiah for his letter to the exiles. Zephaniah, however, showed this letter to Jeremiah, whom God then told to send a further message to the exiles: Because the false prophet had not been sent by God and had led the people to believe a lie, he and his descendents would be wiped out and he would see none of the good things God would do (29v29-32).

            30v1-2 records God instructing Jeremiah to write down all his oracles – sanctioning the idea of inscripturation. It begins a new section of the book, dealing with renewal and restoration. So God immediately declares days are coming when he will bring from captivity not just the people of Judah, but those of Israel too, and restore them to the land given their forefathers. This is a promise of the reunification of God’s people beyond the return from Babylon of those from Judah (30v3). Of these two groups, God notes their cries of fear and not peace as men experience pains like those of labour. Of that day, God says it will be more aweful than any other, but Jacob (ie. the whole nation descended from him) will be saved out of it. The yoke on their necks will be broken as they are released from their slavery to foreigners, and serve the LORD and David as their king, who God will raise up for them (30v4-9). This should rightly be seen as a promise of God raising to power the long awaited Davidic descendent who was to reign forever (see 30v21, 2 Sam 7v10-16). It’s a picture of a righteous kingdom flourishing under God’s rule mediated through his chosen ruler.

            In the light of this God urges Jacob (his servant) not to fear or be dismayed in exile, as his descendents (ie. the people descended from those in both the northern and southern kingdoms) will be saved from their captivity and then known peace, security and freedom from fear, under his rule and protection. Although God will utterly destroy the nations he won’t therefore totally destroy Jacob – although he will justly discipline and punish him (30v10-11). Here he declares Jacob’s wound (the exiles of Ephraim and then Judah) is incurable from a human perspective, as all Jacob’s allies have forgotten him and God has struck him as a cruel enemy would because of his sin and guilt. But God also declares that those who, under God’s sovereign hand, so devoured and plundered Jacob, will receive just what they did to him. Moreover, God will heal Jacob’s wounds, in context, by compassionately re-establishing him in the land, with people’s homes restored and thriving, and Jerusalem and the palace rebuilt. From these places there will be song and thanksgiving, the people will increase and be honoured as they are established before God in security as they always should have been, with those who oppress them being punished (30v12-20). It is now that we hear more of their leader or king. He is not said to be David, but one who will “arise” from amongst the people – ie. not be expected to be king. God will bring him close, so that he enjoys an intimate relationship with him. And the king will enjoy this relationship because he is prepared to devote himself wholly to God, and so be the righteous king the people always needed (30v21). One cannot but think of Jesus coming from ordinary Nazareth, devoting himself even to death for his Father, and so rising and ascending to be as close as his right hand from where he now reigns.

            30v22 quotes the phrase that sums up God’s covenant relationship with his people. The point is that having restored the people to their land and given them this leader, they will belong to God in the way always intended. It is in this context that God also promises a storm of wrath on the wicked as his means of accomplishing these purposes, which are of his “heart” and so precious to him. He states this will be understood in the future, and in hindsight we do understand. His wrath on Babylon was his means of bringing an empire to power which would decree the return of the Judean exiles, and no doubt some from the northern tribes that were exiled by Assyria too. And this is a paradigm of his final wrath, which will remove all evil so his people can forever thrive in the new creation.

           

Praying it home:

Praise God that he acts through wrath to save in Christ. Pray that Christians suffering oppression would take comfort in these truths.

Thinking further:

None today.

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(303) October 30: Jeremiah 27-28 & 2 Timothy 4

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Jeremiah 27-28 & 2 Timothy 4

To discover:­

As you read consider what God was asking of the nations.

To ponder:

Now we come to the reign of Zedekiah, Jehoiachin’s uncle and successor (27v1, 28v1, see 2 Kgs 24v15-20). God instructs Jeremiah to make and wear a yoke, and then send God’s word to the nations around Judah through their envoys (perhaps this is how he passed previous oracles to nations). God said he is the LORD God Almighty of Israel, who made the earth and all peoples and animals, and who gives it to who he pleases. He stated that he will cause these various countries and even their wild animals to be subject to his “servant” Nebuchadnezzar, until the time of his son and grandson, when many nations and great kings will subjugate him (see Dan 5v30-31). He continued, that if any nation refuses to bear Nebuchanezzar’s yoke and serve him, they will be destroyed by him. So they should not listen to their own prophets or future tellers, as they speak lies that will only serve to cause their nation to be banished and perish. By contrast, if they serve under Nebuchadnezzar’s yoke, God will enable them to keep their land (27v1-11). By bringing all this to pass in accordance with Jeremiah’s word, God would of course display to the nations that he is the true God. Jeremiah adds that he gave the same message to Zedekiah, urging him to submit to Babylon’s yoke, asking why he would choose for him and his people to die for not doing so, and saying the prophets are not sent from God but prophesying lies (27v1-15). Christians don’t have a holy land as such on earth, and so are called to serve the rulers of this world as good citizens (so far as it doesn’t dishonour God), just as the Jews were to Nebuchadnezzar, until the day God comes in Christ to bring them to their heavenly Jerusalem. And we should note that refusing to do this in rebelliousness, will ultimately be to our harm (see Rom 13v1-5).

            Jeremiah also told the priests not to listen to the prophets who were saying that soon the articles take to Babylon during Jehoiachin’s reign would be returned (see 2 Kgs 24v13). Instead, he urged them to serve Nebucadnezzar so that they live and Jerusalem is not destroyed. Indeed, he said that if they truly had the word of the LORD then they should pray that the remaining furnishings would not be taken from the temple to Babylon. But he added that God had said that these things would actually be taken to Babylon, and remain there until the day God himself would come for them and bring them back to Jerusalem (27v16-22). We should recognize the shock of losing these items. It signified the end of worship at the temple, and of the special presence of God himself in protecting Israel. Rather than preaching peace and freedom from judgement irrespective of repentance, false teachers today would also do better to pray for the maintenance of true and godly worship.

            Chapter 28 begins with a record how the “prophet” Hananiah spoke to Jeremiah in the temple and in front of the priests and people that God. He declared that God had said he would break the yoke of Nebuchadnezzar within two years and bring back the articles of the temple, all who had so far been exiled, and king Jehoiachin himself. With some sarcasm, Jeremiah replied “Amen,” may God do it, but added that from early times prophets had prophesied war, disaster and plague against many countries, but the one who prophesies peace will be recognised only if his prediction is fulfilled (28v1-9). The point is probably that because there is nothing to be gained in negative prophesies, and because messages of judgement have historically been the primary (although not total) message of true prophets, those speaking them are much more likely to be genuine. But it is easy, often beneficial to oneself, and against the grain of God’s previous messages to preach peace. The key issue for those who do is therefore whether they are from the LORD, and so whether their message comes to pass. It’s another reminder to be particularly cautious of those whose message is always encouraging.

            It seems Jeremiah was still wearing the yoke he had made, so Hananiah took it off him and broke it to symbolise his message that God will break the yoke of Babylon from the neck of the nations within two years. Jeremiah went on his way, but sought Hananiah out shortly afterwards, with a personal message from God to him: It was that in place of the yoke of wood, he would put a yoke of iron on the necks of the nations so they serve Nebuchadnezzar. And because Hananiah persuaded Judah to trust lies and rebel against God’s word to serve Nebuchadnezzar, that very year he would die – as he did just two months later (28v10-17, 28v1). This is the seriousness with which the LORD views those who give people false hope.

           

Praying it home:

Praise God that he restrains evil so that believers can often live peacefully under unbelieving rulers. Pray that Christians would be good citizens, setting their hope firmly on the return of Christ.

Thinking further:

None today.

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