Fall of Babylon

Week 50 – Book of Jeremiah

Read: Jeremiah Chapter 50; Revelation Chapters 17-18

Background

In 539 BC when Cyrus of Persia arrives, the Babylonian Empire falls, and 70 years of captivity comes to an end for the people of Judah. Remembering Jeremiah’s prophecy for the coming captives in chapter 29, the people had settled in and tried to establish themselves as God said, “Seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf; for in its welfare you will have welfare.”(29:7) Prophets in Babylon, Isaiah, Ezekiel, and Daniel, attempt to bring God’s messages and discredit the false prophets. Now, Cyrus comes as a liberator, allowing them to return to Jerusalem, but Babylon will suffer its own destruction in time.

After Nebuchadnezzar dies in 562 BC, there are several leaders that are assassinated, but eventually Nabonidus “assumes power appointing his son Belshazzar as co-ruler”[1] who is responsible for the “ungodly feast” that included gold and silver vessels taken from the Temple in Jerusalem. (Daniel 5) Belshazzar perishes during the Mede-Persian takeover!

Babylon, recognized as a formidable city mostly because of Nebuchadnezzar, is secured by “2 sets of walls, inner and outer, 350 feet high, 87 feet thick” with “150 gates of solid brass” at entrances with “250 watch towers, 100 feet higher than the wall itself.”[2] Essentially, there is little vulnerability. In Ezekiel 17:12-24, “Ezekiel echoes the prophecies of Jeremiah relating to Babylonian captivity. It’s obvious from these many passages in the prophets that Babylon occupies a large place in the prophetical program of the Old Testament for the nations surrounding Israel.”[3]

The Medes, one of the many nations, will be punished by God (Jeremiah 25:25), and in chapter 51:11, 28, the Medes will be used to destroy Babylon. Remember, Babylon steals all the Temple treasures, and God’s righteous anger rests on Babylon. “Long before Babylon fell, it was predicted that the Medes would be God’s avenging instrument.”[4] Old Testament prophets Ezra, Nehemiah, Haggai, Zechariah, Malachi give their prophecies during the reign of the Mede-Persian Empire. In this era, the Jewish exiles are allowed to return to Jerusalem and restore the city and the Temple. Cyrus promotes religious freedom. With the fall of the Babylonian Empire, a symbol of moral and religious depravity, these Gentiles and their culture with its pagan ideas continue to pass through the centuries to come.

The expansive new power of the Medes and Persians has been underestimated. The rise of the Medes comes after the Assyrian Empire falls. Persia is also a rising power, and together, Media and Persia form a common government which lasts until Alexander the Great conquers them in 331 BC, some two hundred years later.

Babylon, referenced in Revelation 17-18, may or may not be referring to the Babylonian Empire of the Old Testament. Certainly, it represents “an influence for evil politically and religiously” and will “not be terminated until Jesus Christ comes in power and glory to reign.”[5]

Study

With many parallels between Jeremiah 50-51 and Revelation 17-18, we read about God’s judgment on Babylon and its destruction. Together chapters 50-51 reveal this prophecy by Jeremiah. “Babylon is taken” (v 2). “God declares war on both Babylon and the gods of Babylon.”[6] Again, the conquer comes from the north. Referring to the people of Judah as lost sheep, Wiersbe says, “While the immediate application is to the return of the exiles from Babylon, the ultimate reference includes the gathering of the Jews in the latter days.”[7]

Babylon will be captured, and the Chaldeans will become their conqueror’s “plunder”. (v10) Why would God destroy Babylon after he gave them the ability to conquer Judah? They “rejoiced” far too much, taking advantage of the circumstances. (v11-13) God’s vengeance on Babylon comes with Cyrus (Medes-Persians), and later Alexander the Great with his Greek army. God’s plan is specific and final. Clearly, God intends to put an end to Babylon.

The Divine Plan comes in three parts: God declaring war with Babylon (50:1-28), God gathering armies against Babylon (50:29-51:26, and God arranging the victory over Babylon (51:27-28). In verse 29 the order is given, “Call together the archers against Babylon” and let no one escape. God reminds the children of Israel, their “Redeemer is strong.” (v34) We read of disruptions of war, distress and disaster follow. “For it is the land of carved images, and they are insane with their idols.” (v38b) These armies will be “cruel and shall not show mercy.” (v42)

Historically, records show Cyrus and later Alexander the Great will invade and conquer Babylon. God will “make their dwelling place desolate.” (v45) In His sovereignty, God’s will prevails. “At the noise of the taking of Babylon the earth trembles, and the cry is heard among the nations.” (v46) There is no earthly power, no matter how great, can last forever.

Today, the nations of the world all stand in defiance, ignoring God, committing sins agains His laws and against each other. Along with terrorism, genocide, injustice, abuse, sex trafficking, and a myriad of crimes and wars, the list must also include our new, improved, 21^st century idols – wealth, power, social status, technology, beauty, and on it goes. Israel (Northern Kingdom), Judah (Southern Kingdom), other nations, Babylon discover God’s righteous judgment. At some point, after all is recorded on history’s ledger, God’s most sovereign act will end this earthly confusion. For now, “Do not seal up the words of the prophecy of this book, for the time is near… I am the Alpha and the Omega, the first and the last, the beginning and the end.” (Revelation 22:10-13)

Reflection – Fourth Sunday of Advent ~ Anticipation

Bless the LORD, O my soul!

O LORD my God, You are very great;

You are clothed with splendor and majesty.

Psalm 104:1 NASB

In ancient Roman times, emblems of evergreens mean peace and joy and victory, while early Christians use these symbols to reflect that "Christ had entered the home." Now days, decorations of evergreen branches trim porches, mantles, and banisters; evergreen wreaths hang on windows, over fireplaces, outside doors. While these symbols reflect the celebration of the Advent season, this time of longing for the Messiah, the evergreens give continuous, unspoken reminders of God's endless mercy, everlasting life, eternal Hope. Since the first sin of mankind, throughout thousands of years, century after century, darkness waits for redemption, waits for the light that only Christ can reveal. Jesus' birth, rich with prophecy and promise, only unfolds part of God's Grace story. There is more, much more! This forgiven heart eagerly anticipates the conclusion of His story, the Second Advent of Christ, when Faithful and True returns for me. 

 

At Jesus' birth, Mary wraps Him in cloths and lays Him in an animal’s trough. After Jesus' death, with permission from Pilate, a man called Joseph of Arimathea, a member of the Jewish Sanhedrin, takes the body of Jesus from the cross and wraps it in a linen cloth, and laid Him in a tomb cut into the rock, where no one had ever lain. Coming from a virgin womb and wrapped in cloths, Immanuel becomes grace to harsh world, and when calloused people crucify Him, the Lamb of God, wrapped in linen cloths, lay in a virgin tomb. Politics and power, greed and guilt, denial and death will never define the immutable life of Jesus; instead, the Messiah's victory over death and promise to return for His people enlarge God's never-ending story of Grace. The promise of Christ's Second Advent fills the mind seeking wonder and hope, stills the heart living grief and fear, and thrills the soul knowing grace and peace. Earthly wrappings can never tell the whole story of Advent! 

 And I saw heaven opened, and behold, a white horse, 

and He who sat on it is called Faithful and True, ... 

He is clothed with robe dipped in blood, 

and His names is called The Word of God... 

And on His robe and on His thigh He has a name written, 

"KING OF KINGS, AND LORD OF LORDS."

Revelation 19:11-16 NASB

 

Clothed with splendor and majesty, Christ will come again. Surrounded by angels, His glory will illumine space; there will be no more darkness. LORD OF LORDS, the title declaring Him Lord over all, reigns forever. Jesus Christ - the Light of the World, the Messiah, KING OF KINGS - now waits in Heaven until the holy appointed time. Jesus waits for us to call on His name, waits for us to cry out in need, waits for us to share His Love, waits for us to speak His name. Listen! Every day the Word of God quills the story of everlasting love and unfailing grace. Believe! Every day, find Immanuel, God with us. Wait! Anticipate Advent every moment of your everyday. THIS is the Christmas Story! 

Application

There is so much to contemplate regarding Babylon’s destruction, and in the last days when Christ returns, there will be stark contrast between evil and good, between darkness and light. Prophecies fulfilled and still to come.

What influences your faith – for bad and good? Where does your faith rest?

Do you anticipate the Christmas story’s final chapter?

Donna Oswalt

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[1] Bible.org/RiseandFallofBabylon

[2] Ibid

[3] Ibid

[4] Ibid

[5] Ibid

[6] Wiersbe Study Bible notes Jeremiah chapter 50

[7] Ibid

Despair, Disaster, and Destruction

Week 49 – Book of Jeremiah

Read: Jeremiah Chapter 49

Background

Because for decades the people of Judah deliberately choose to disobey god and worship false gods and make sacrifices to foreign deities, God’s righteous judgment comes in the form of exile to Babylon. When Nebuchadnezzar captures Judah and destroys Jerusalem, for seventy years the Hebrew people will be exiled to Babylon. Times of disaster and grief can draw a person or a nation to seek a new way of living, can be a time of religious growth. “The influence of this exile upon the religion of Israel was enormous.”[1] Often circumstances become vessels to help enrich, deepen, and clarify perspective. Remembering there has been at least two deportations, although some references say three, various estimates of between 25,000 to 50,000 people are exiled. Numbers are inconclusive as women and children are usually not counted. Among these people are high officials, priests, and the more wealthy people of Judah, along with their families. Recall the poorer people remain in Jerusalem and live among the ruins.

Jeremiah’s message always refers to worship as a matter of the heart. These messages from Yahweh sound very familiar, like Isaiah’s messages a hundred years prior. The covenant God makes is not an outward covenant, not about stones and rituals, but a covenant of the heart. In the years of exile, far away in a distant land, without a temple or a tangible sacred altar, “it was this faith that religion was a matter of inward attitude rather than outward institution that kept Hebrew faith alive.”[2] Jewish theology of monotheism, believing in on God, comes full circle in this Gentile land, full of its pagan deities and rituals. Perhaps they remember Jeremiah’s prophecy that God willingly welcomes penitent Gentiles. The idea of individual morality and individual responsibility to God evolves, along with echoes of Jeremiah denouncing the idols as false gods.

In his prophecies, “Jeremiah pictures a time when all nations shall… come with confession to Yahweh and shall be welcomed by him.” (16:19-21) Israel long believes that because God has chosen them, they are set above all others. The Jews discover God’s plan includes their knowledge of Him and through suffering others will know Him. This great insight is birthed from the devastating pain of exile.

Ezekiel, the young boy exiled to Babylon from Jerusalem, becomes a priest then prophet while encouraging the same principles, the same attitudes that Jeremiah had given in Jerusalem. Known as both counselor and comforter to the exile, Ezekiel draws up “a new plan for the reconstruction of the political and religious life of Israel” for whenever their return would come. (Ez 40-48) Details about the temple and the sacred rituals emphasize the religious ceremonies that Ezekiel, as a priest, would understand. Some of Ezekiel’s guidelines pave the way for priestly example. Other older priests from Judah now exiled, become “guardians of ancient traditions and rituals.”[3] As the old traditions find new life and a new spirit emerges, the sensual and pagan practices are eliminated.

As Ezra and Nehemiah return to Jerusalem, rebuilding efforts involve the wall around Jerusalem and the temple. Encouraged to “bind themselves to keep the law”, their “ideal of religion as a thing of the heart had been abandoned.”[4] While some continue to embrace the individuality of souls, religious practices become more about external rule, about Mosaic law. Observing the law, reading the law, and meditating on the law continues. Over time, the new Judah is reorganized and its social life renovated. “The exile profoundly affected theology, ritual, morals – the theory of religion, the practice of worship, and the application of religion to life.”[5] Life centers less on the bitterness of exile and mostly on the goodness and provision that Yahweh has given.

Influences in exile for Israel comes in other ways over many centuries. Successful businesses, arts and literature, and great teachers of the law leave their marks. Some influential, prosperous Jews stay in Babylonian, remaining faithful to their ancestral roots and religion, even developing schools of law that influence the entire Jewish people. The exodus from Egypt becomes foundational for the Hebrew people, and the covenant God makes with His people is fundamental. But as for spiritual growth, “Perhaps no single event in Hebrew history influenced her religion more deeply than the Babylonian Exile.”[6]

Study

In chapter 49, six more countries are given severe warnings: Ammon, Edom, Damascus, Kedar, Hazor, Elam. Beginning with the Ammonites (vs 1-6), long associated with the Moabites, their ancestry in Scripture also connects them to Abraham’s nephew, Lot (Gen 19:37-38). “When the Assyrian Empire fell to the Babylonians in 612 BC, the Ammonites move into territory once held by Judah.”[7] At one point, Ammon joins Judah in a conspiracy against Babylon. “When it failed, as Jeremiah warned that it would, many survivors fled to Ammon as Nebuchadnezzar crushed Jerusalem.”[8]

Rabbah (v 2) is known in the New Testament as Philadelphia and is the capital of Ammon. The “remains form part of the impressive citadel at the heart of modern Amman, Jordan.”[9] In the verses about Ammon, Malcam, their chief god, is also known as Molech and is the “god to who child sacrifices were tragically offered in Judah (Jer 32:35, 2Kg 23:10).”[10] The reference in verse 4 to “unfaithful daughter” or “backsliding daughter” is a “personification of the Ammonites.”[11] These Ammonites, dispersed and defeated by Nebuchadnezzar in 582 BC, never regain autonomy again, but in verse 6 God promises “to restore the fortunes of the sons of Ammon”.

Located south of the Dead Sea, Edom is a mountainous region with some pastureland. “Many Edomite dwellings were cut into the faces of the high, craggy mountains.”[12] Descendants of Esau, Jacob’s twin brother, the Edomites can be found throughout the Old Testament, and come under Assyrian control after the Northern Kingdom (Israel) falls. The prophet Obadiah “indicates that the Edomites participated in the 586 BC destruction of Jerusalem.”[13] In verses 7-22, the prophecy against Edom reveals disaster and punishment. Known for its wisdom, even this “wisdom in Teman” cannot save Edom. The two towns listed, Teman and Dedan, are at “opposite ends of the country, so this shows the completeness of God’s destruction of Edom.[14] Edom’s greatest sin is “arrogance” or pride (v 16). Today, this rocky land is called Petra, in southern Jordan. 

Assyria defeats Damascus (v 23-27), then Babylon conquers it in 605 BC. Once the capital city of Syria, Damascus finds itself in conflict with Israel. Located along the “fertile Barada River at the crossroads of major trade route,”[15] this gives the city great prosperity. Damascus is also “a major cosmopolitan center during the New Testament era, when it was home to a large Jewish community.”[16] Distress and pain “like a woman in childbirth” (v 24) will come to the city. Destruction of the city wall by fire is coming. 

In verses 28-33, Kedar and Hazor are nomadic tribes. “The region of Kedar was the most important Arab tribal group in the biblical period”[17] and known for trade caravan and sheepherding. Hazor represents a group living in the desert that frequently causes problems with other groups. These people face “a scheme” (v 30) by Nebuchadnezzar and “a disaster from every side” (v 32). They are destroyed by Nebuchadnezzar in 599 BC.

The closing verses of chapter 49 (34-39) possibly mean that “Jeremiah simply meant that the Lord would judge the ends of the earth.”[18] Scholars are not sure exactly where Elam is located, no cities are mentioned. While sin invades the hearts of people, there is no “geographical location nor national heritage [that] insulates one from responsibility to the Creator.”[19] In verse 38, the phrase “I will set My throne in Elam” is an “expression [that] depicts the establishment of the kingdom of the God of Israel.”[20] Elam’s restoration promised “in the last days” (v 38) is “fulfilled at Pentecost; see Acts 2:9).”[21] This prophecy predicts “God will scatter the people of Elam (v 36) to the four winds… [with] a large number of persons of Persian descent taking up residency all over the world.”[22] Today, the ancient lands of Elam, modern Persia, is known as Iran. 

The message to the nations is that no country is outside of God’s judgment, to include the superpower Babylon, or as we know it now, modern-day Iraq. God is Sovereign.

Reflection – Third Sunday of Advent ~ Celebration

When I discovered Your words, I devoured them. They are my joy and my heart's delight, for I bear Your name. Jeremiah 15:16

This 3rd Sunday in the Advent season sometimes is called "Gaudete Sunday" from the Latin meaning rejoice. Others call this candle Joy, which is sometimes pink. Joy-full celebrations in the Christmas story show angels singing of great joy, shepherds telling with holy awe, wise men worshiping in humble adoration. The expectant waiting in Advent leads us to celebrate Christ as the Messiah, to seek Christ more every day, to know Jesus as our source of joy.

In Philippians 4:4, Paul reminds, "Rejoice in The Lord always, again, I will say rejoice!" The world continually bombards us with crisis and chaos, disappointment and doubt, fear and fatigue. The contrast between Paul's words and our realities appear to clash. How can we rejoice when difficult circumstances prevail, when constant hardship lingers? God's word provides His wisdom, reveals His promises, offers His hope. Reading and studying the Bible teach us how to pray, who to love, and where to serve. We can only find real joy in Jesus.

In the Nativity, Hope comes quietly, Love comes small, Joy comes gently, but with the Crucifixion, Hope faints, Love chooses, and Joy weeps. These two events cannot be separated, the sweet and the bittersweet. The emotions born with Jesus' coming crash into the harsh realities of the cross; the Messiah comes because the world needs Grace. With His Resurrection, Hope shouts, Love lives, and Joy reigns! Through Grace, Christ brings us abundant joy. God's word instructs us, "Let the word of Christ richly dwell within you." [Colossians 3:16] Discover and devour God's word. Then, and only then, can we Celebrate God all day, every day. I mean, revel in Him. (Philippians 4:4 MSG)

Application

Eugene Peterson writes, “Jeremiah and people like him keep showing up in our lives, going beyond the boundaries of what is safe, learning new languages, discovering alien cultures, braving hostility, and telling the stories that prove that the life of faith can be lived in every place and among all people.”[23]

Do you have someone in your life who challenges you step outside your comfort zone?

Have you told your God-story to someone?

Donna Oswalt

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[1]  Barton, G. A. (1911). Influence of the Babylonian Exile on the Religion of Israel. The Biblical World, 37(6), 369–378. http://www.jstor.org/stable/3141403

[2] Ibid

[3] Ibid

[4] Ibid

[5] Ibid

[6] Ibid

[7] Archaeological Study Bible Notes on Ammon

[8] Ibid

[9] Ibid, notes on Jeremiah chapter 49

[10] Ibid

[11] Ibid

[12] Ibid

[13] Ibid, Introduction to Obadiah

[14] Chronological Study Bible notes Jeremiah chapter 49

[15] Ibid

[16] Ibid

[17] NKJV Study Bible Jeremiah chapter 49

[18] Shepherd’s Jeremiah and Lamentations notes on Chapter 49

[19] Ibid

[20] NKJV Study Bible Jeremiah chapter 49

[21] ESV Literary Study Bible notes on Jeremiah chapter 49

[22] Walking the Ancient Paths Kaiser, Walter C p 541

[23] The Message Study Bible notes on Jeremiah Chapter 49

Shatter the Moabites

Week 48 – Book of Jeremiah

Read: Jeremiah Chapter 48

Background

From a priestly line, Jeremiah probably has spent much time learning the oral traditions and religious ways. Instead, God appoints him to be a prophet to the nations. While the book of Jeremiah records God’s messages and Jeremiah’s ministry, we only glimpse Jeremiah’s own theology from his writing, his sermons, and his faithful endurance. Jeremiah is truly a prophet of courage.

Theology means the study of God, and what a person believes about God is a person’s individual theology. In looking at Jeremiah, from the beginning in chapter 1, we see his understanding of the sovereignty of God. Sovereignty comes as God knowing him in the womb and appointing him for a specific purpose, and also believing God will always deliver him. “They will fight against you, but they will not overcome you, for I am with you to deliver you, declares the LORD.” (1:19) Jeremiah understands God to be the all-powerful, almighty true God. Jeremiah is a prophet of hope.

“No OT prophet faced more opposition from false prophets than did Jeremiah.”[1] In chapter 4 (19-20), Jeremiah suffers for his message and the rejection he receives. Broken heartedness and sorrow occur throughout his ministry. Lamentations of his loneliness and sadness are striking. Jeremiah is often called the weeping prophet.

Jeremiah frequently expresses his belief that God is righteous in His judgments. Believing God loves Israel as His people furthers the reasons that God is both just and kind. Most of God’s messages Jeremiah delivers includes descriptions of Judah’s sins of idolatry and disobedience. Despite the gloomy predictions, Jeremiah trusts in God’s righteous judgment. Often alone, told not to marry or have children, his own obedience leads him to be called the solitary prophet (16:2)

Recognizing the human heart is sick, Jeremiah believes the answer is found only in God. “The heart is more deceitful than all else and is desperately sick, who can understand it.” (17:9) Jeremiah acknowledges that God searches the minds and hearts of humanity and is the only hope. “Over one hundred times, the prophet calls” the people ‘to repent’. Such change can only come when they seek the LORD.”[2] These rebellious people and culture makes Jeremiah the most despised prophet.

Prophecy of the New Covenant describes a God who loves, who promises both forgiveness and restoration. The New Covenant in chapter 33 foretells the Messiah, which he also mentions in chapter 23 as the “righteous branch”. God says He will put the law in the heart and write it on the heart. Emphasizing this New Covenant and God’s immense grace, we see Jeremiah as a prophet of the heart.

While the book of Jeremiah bings a consistent message of repentance and hope, the people choose to disobedience and idolatry. The messages of gloom and doom evolve because of their unrepentant hearts which brings an unfortunate outcome of captivity and exile to a foreign land. A ministry of forty years bringing the same message suggests a patient God, one slow to judgment, generous in love. Jeremiah recognizes that the fall of Judah is the result of a broken relationship with a ever-faithful God of promise. He chooses to believe in the one true God and is faithful through all the despair. The prophet Jeremiah’s theology believes, trusts, and speaks for the ever-present God of redemption and restoration.

 

Study

“Jeremiah was called from the very beginning of his ministry to be a prophet to all the nations (1:5, 10), so it is not surprising that he also has messages from Yahweh that pertain to other nations.”[3] Yahweh, the one true God, is not only God of Judah or Israel, but over all nations, over all peoples of the world. In chapter 48, Moab “receives a disproportionately long oracle” showing a “dozen similar phrases with Isaiah 15-16, in addition to other prophetic books that address Moab” to include Amos, Zephaniah, and Ezekiel.[4]

Moab’s failures include self-sufficiency, self-satisfaction, and arrogance regarding wealth and power. Moab finds fault with Israel and profaned Yahweh. “Twenty Moabite cities are singled out”[5] in this prophecy. This chapter has a “number of textual difficulties” along with “division among scholars as to how much is poetry and how much is prose.”[6] Historically, Moabites’ ancestry can be traced back to Abraham’s nephew, Lot, who is considered “the father of the Moabites (Gen. 19:37). In Scripture, perhaps the most well-remembered Moabite is Ruth, the widow who follows her mother-in-law, Naomi, back to Judah and remarries. Ultimately, Ruth’s new husband, Boaz, become the great grandparents of King David. Ruth is one of four women named in the ancestry of Jesus (Matthew 1:5).

Woe or weeping, both mourning and wailing will be the loudest sounds as Moab suffers death and destruction. Geographically Judah’s neighbor, Moab is east of the Dead Sea, on a plateau rising 3000 ft. above sea level. Nebo (v 1), the mountain where Moses views the Promise Land (Dt. 32:49, 34:1), gives a reference for Kiriatham, a nearby town. Also named is Chemosh (v 7), a Moabite god. In 2 Kings 3:27, during the time of Elisha, King Mesha offers his oldest son to the Chemosh trying to get this deity to help him in battle. Dramatic imagery of an enemy who will “tip vessel” over and “empty his vessels” and “shatter his jars” (v 12) suggests massive destruction. Wine jars becomes the perfect representation for Moab since this nation is recognized for its vineyards.

While this chapter is full of poetic imagery and phrasing, various other cities are named. In addition to Judgment for pride and arrogance, now a longstanding habit of making jokes at Israel’s expense will punished. No more fertile vineyards, “lush Moab stripped of song and laughter” (48:33, The Message) will lay silent. Signs of mourning will be seen in shaved heads, short beards, and sackcloth. The eagle (v 40) represents Nebuchadnezzar, both swift and strong. “Moab will be destroyed from being a people because he has become arrogant toward the LORD.” (v 42) Despite all the wickedness and disobedience, God’s message ends with hope, “Yet I will restore the fortunes of Moab in the latter days.” (v 47) “In the latter days” suggests when “the Moabites will take refuge in the Messiah.”[7] Today, Moab’s territory is in the Arab country of Jordan in the Middle East.

Reflection – Second Sunday of Advent ~ Incarnation

And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. John 1:14 

  

The season of Advent, meaning to come, finds us waiting to celebrate - once again - the arrival of the baby Jesus on Christmas. This promise of the Messiah spans generations, but when He does arrive, the first Advent, it changes everything. Tender manger scenes contrast the glorious angels singing. From the moment Truth enters human history, the story celebrated becomes Jesus loving us with compassion and tenderness while all of heaven celebrates Perfect Love. We light the second candle today to celebrate with all of heaven that salvation for mankind comes into the world, comes for us. From before time until time to come, God envelops us with love.

 

Incarnation describes God's glory dwelling with His people. In the Old Testament, God's Glory, His shekinah, represents His presence in the tabernacle. John introduces Jesus as the Word that becomes flesh and dwells with the people. He is both holy and human, infinite and incarnate. Jesus manifests God's Glory on earth and desires an everlasting relationship with us. Grace comes through Jesus Christ, chooses us, calls us, completes us. 

 

Throughout this week, let your spiritual celebration retrace the Incarnation. When Jesus becomes human and makes His home among us, remember the Bethlehem crowds leave no room for Jesus. After all those years of waiting for the Messiah, into the hurried, overflowing, populous Bethlehem, Grace simply comes. Today's world is no less hectic, occupied, or crammed with busy. Does your life leave room for Jesus? Have you found Jesus in your Bethlehem? Know the unmeasured Grace and faithfulness of Perfect Love when you invite Jesus to dwell in your tabernacle. It changes everything! Love!

 

Application

God intersects and intervenes in the lives of people who place their faith in Him, and extraordinary things happen. God also uses everyday, ordinary people and events.

Do you place your faith in God?

Identify some the unexpected and extraordinary events in your life where you see the fingerprints of God.

Donna Oswalt

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[1] Wiersbe’s Expository Outline on the OT and NT, Intro to Jeremiah

[2] Shepherd’s Notes: Jeremiah and Lamentations, Introduction; House

[3] Walking the Ancient Paths Kaiser, Walter ,C p 489

[4] Ibid, p 507

[5] Ibid

[6] Ibid

[7] ESV Study Bible notes Jeremiah 48:47

Smite the Philistines

Week 47 – Book of Jeremiah

Read: Jeremiah Chapter 47

Background

“Like Jeremiah, Zechariah, and John the Baptist, Ezekiel was called by God from being a priest to serving as a prophet.”[1] Their fathers, called as priests, would suggest a culture-assumed role for their sons, but each follows God’s individual calling. A prophet of God to the Jewish exiles in Babylon, Ezekiel brings God’s message, exposing their sins and idolatries, but also, revealing God’s glorious future for them. Ezekiel, born in Jerusalem during the earliest years of Jeremiah’s ministry, likely hears Jeremiah’s prophesies. Daniel (620-540) and Ezekiel (620-570) become two great Jewish prophets in exile. “Quite possibly King Zedekiah’s visit to Babylon (Jer. 51:59-61) and the arrival of Jeremiah’s letter to the exiles (Jer 29) both occurred the year Ezekiel received his call.”[2]

Like in Jeremiah’s ministry, Babylon had many false prophets who offer false hope for the Jewish exiles. The captivity, despite the untrue talk, is to be 70 years. Scripture introduces Ezekiel as a prophet kept in captivity, called to proclaim God’s truth. “In 593 BC, six years before the fall of Jerusalem, Ezekiel receives his first of a series of 14 visions” during a ministry spanning 22 years, “until as his last prophetic vision in 571 BC.” Married but widowed (Ez 24:15-27), Ezekiel means God strengthens. Taken to Babylon in 597 BC, these captives find themselves in great distress, and Ezekiel delivers God’s messages of judgment and restoration.

“Although he was a priest (Ez 1:3), he served as a Jewish ‘street preacher’ in Babylon for 22 years”[3] telling and retelling about God’s judgment and restoration, calling for the people to repent and obey. Ezekiel predicts the capture and destruction of Jerusalem, God’s judgment on other nations, and foretells the blessings of restoration by a faithful God. Bold describes Ezekiel’s witness to his fellow captives in this foreign land. He calls the people to remember God, remember the truth of God, and remember the power and love of God. “While Jeremiah was prophesying in Jerusalem that the city would soon fall, Ezekiel was giving the same message to the captives who were already in Babylon.”[4]

Living in one of the darkest times of Judah’s history, the people face great difficulties and feel grave despair. Despite God’s decades of warnings, the people fail to respond. Ezekiel proclaims God’s sovereignty and how He will use “the disaster to create a new people of God.”[5] Either from denial or despair and maybe both, the Jewish people nearly lose “their identity as a people of God.”[6] God uses Ezekiel to deliver His warnings and comfort, even to those weary and worn exiles. “God’s people emerged from that catastrophic century robust and whole.”[7]

Study

God’s judgment on the nations continues with Philistia, land of the Philistines. These “Aegean people who migrated to the southern coast of Palestine in the late 13th and early 12th century B.C.E. and became one of the Israelites’ fiercest rivals” have Biblical ancestors called the Casluhites (Gen. 10:14). Solomon rules the land from the Euphrates River and “to the land of the Philistines and to the border of Egypt.” (1 Kings 4:21) Gaza, in verse one, is a Philistine city. This chapter suggests the Pharaoh has conquered Gaza at some point. Scholars debate when this takes place. “This prophecy, foretelling the desolation of Philistia by Babylon, was fulfilled 20 years later when Nebuchadnezzar took Judah.”[8]

The enemy’s reference in verse 3, “rise from the north”, would be the Babylonians. Images that men will “cry out” and “galloping hoofs of his stallions” and enemy “chariots” paint a picture of great despair. Even their allies, Tyre and Sidon, cannot help them.

“The Philistines (philisti, meaning “to wander, immigrants”) were one of the groups of sea peoples who made their way in ancient times to the coast of Canaan. They were the remnant people of the coastland of Caphtor, the ancient name for Crete.”[9] Ashkelon, noted in verse 5, is mentioned in 1 Samuel 6:17-18 during the capture of the Philistines. This Philistine city, located between Jaffa and Gaza near the Mediterranean Sea, is also destroyed by Nebuchadnezzar. “Archaeological evidence of layers of ash, broken pottery, and human remains reveals the destruction of Ashkelon at this time.”[10] The shaving of heads and gashing of themselves suggests expressions of grief.

“While the day of the Lord and the judgment on that day will be incomparably horrific, the magnificence of God’s restoration of all those from every nation who put their trust in Christ will be an incomparable wonder.”[11] God sets the appointments.

Reflection – First Sunday of Advent ~ Expectation!

For to us a Child is born, to us a Son is given; and the government shall be upon His shoulder, and His name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Isaiah 9:6

  

Advent offers us time to refocus on the promise, birth, redemption, and return of Christ. The Christmas season brings lights and gifts, love and joy; it retells the stories of prophets and angels, shepherds and magi, Mary and Jesus. All the wonders of Christmas open our imaginations to promises and possibilities. From before time until time to come, God embraces us with hope.

 

During Advent, we light four candles, one each of the four Sundays before Christmas. Some say they symbolize the four centuries of waiting, of silence between the prophet Malachi and the birth of Christ. Some name them hope, love, joy, and peace, while others remember prophets, Bethlehem, shepherds, and angels. What we call them is not so important. How we spend these four weeks IS! This journey of spiritual celebration begins with understanding God's infinite love and His desire for each one to experience everlasting life.

 

This week celebrate expectation as you consider God's magnificent plan to bring reconciliation to His people. After God creates mankind, the history of rebellion begins. From the beginning, God recognizes the spiritual needs of people and promises Jesus. Prophets foretell of His coming throughout the Old Testament. In the New Testament, John the Baptist fulfills OT prophecy and introduces Jesus.  Remember the thousands of years of endings and new beginnings, the thousands of years of waiting, the thousands of years of hope. Begin today, to seek the possibilities of God, to see endings as opportunities for God to bring new beginnings. Hope!

 

Application

 God’s prophecies and plans show “extensive knowledge of each country’s geographic features, political alliances, military capabilities, religious worship, and besetting sins”[12]

Think about these people. How are they like you and me? What are their sins? Are their sins the same as ours? God desires all of us to be reconciled to Him.

Donna Oswalt

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[1] Wiersbe Study Bible Intro to Ezekiel

[2] Ibid

[3] Chronological Life Application Study Bible Introduction to Ezekiel

[4] Ibid

[5] The Message Study Bible Introduction to Ezekiel

[6] Ibid

[7] Ibid

[8] Halley’s Bible Handbook Jeremiah Chapter 47

[9] Moody Bible Commentary

[10] Ibid

[11] Gospel Transformation Study Bible notes Jeremiah Chapter 47

[12] ESV Literary Study Bible Notes