Yoke of Submission

Week 27 – Book of Jeremiah

Read: Jeremiah Chapter 27

Background 

Remember the Hebrew prophet, Daniel, who along with his three friends, Shadrach, Meshach, and Abednego, are exiled to Babylon? When the three friends refuse to fall down and worship the king’s golden image, the king is absolutely furious and commands them to be “thrown into a blazing furnace”. (Daniel 3) He is so furious that he orders “the furnace heated seven times hotter than usual.” Shadrach Meshach, and Abednego are tied up and thrown into the furnace.

“The king’s command is so urgent and the furnace to hot that the flames of the fire kill the soldiers” (v 22) who push the three into the furnace. The king is amazed as he clearly sees “four men walking around in the fire, unbound and unharmed.” (v 35) When this most familiar story ends, Shadrach, Meshach, and Abednego exit the furnace completely fine with no signs of fire. This king changes his viewpoint and decrees, “the people of any nation or language who can say anything against the God of Shadrach, Meshach, and Abednego shall be cut into pieces and their houses be turned into piles of rubble; for no god can save this way.” This king is the infamous Nebuchadnezzar. For a time, Nebuchadnezzar has a moment of true revelation of the One True God and discovers he is no match for the God of Israel.

One of the most powerful rulers of all time, Nebuchadnezzar (or Nebuchadnezzar ll) the king of Babylonia becomes the longest-reigning of the Babylonian Empire (605-562 BC). He is the most influential ruler of the Empire when Babylon reaches its greatest power and prosperity. Born into royalty in Babylon, Nebuchadnezzar is the son of Nabopolassar, the founder of the Chaldean dynasty. Including Syria and Palestine, his successful military campaigns bring him fame, especially his defeat of the Egyptians. Mostly Nebuchadnezzar is known as the king of Babylon credited with taking thousands of Hebrew people into captivity over several years and destroying Jerusalem in 586 BC. Along with conquering Judah, Nebuchadnezzar raids the temple that Solomon built in Jerusalem and takes all its treasures to Babylon. 

Under his leadership, the Babylonian Empire greatly expands while much building and improving of Babylon occurs. Many pagan shrines are restored. Nebuchadnezzar builds himself a palace and a lavish summer palace. The Hanging Gardens of Babylon is a splendid architectural accomplishment of his. All this extensive, elaborate construction for his own pleasure happens while the people live in immense poverty.

For all his military achievements and political accomplishments, Nebuchadnezzar’s greatest faults are arrogance and pride. History acknowledges him as an excellent strategist. While he does proclaim God’s power, his brief loyalty falls to pride. Later in his reign, for a period of time, Nebuchadnezzar experiences insanity or a delusional disorder. (Daniel 4)

The narratives in the book of Daniel “presents a timeless demonstration of separations from impurity, of courage against compromise, of efficaciousness in prayer, and of dedication to Him whose kingdom endures from generation to generation.” (Daniel 4:34)[1] Nebuchadnezzar must always be remembered as a instrument of God, used for God’s greater purpose. “King Nebuchadnezzar’s path crossed both the prophets Daniel and Jeremiah in his lifetime, both who carried important messages for God’s people about the New Covenant (the coming of the Messiah, Jesus Christ).”[2] 

In Daniel 4:36-37, Nebuchadnezzar “writes an official document giving personal witness to what God has done for him.”[3] It would seem unimaginable that Judah’s most wicked King Manasseh (2 Chronicles 33), and the “greatest Bible villain”[4] Nebuchadnezzar would give testimony to recognizing the One True God. God is greater and always exceeds our understanding.

Study

(If you are counting, last week, Chapter 26 was half-way of the Jeremiah study!) 

This week’s lesson brings another action-sermon. The image of a “yoke” is used. Agricultural folks would be familiar with the wooden object with a cross bar places around the necks of oxen when plowing the fields. “Make for yourselves bonds and yokes” describes submission. Jeremiah probably looks and maybe feels foolish walking around with this yoke. In Chapter 27, Jeremiah speaks his message to three groups.

First, Jeremiah takes God’s message to “submit to Nebuchadnezzar of Babylon” to the ambassadors from foreign lands visiting Jerusalem. The message is that “all nations shall serve” Babylon because God is giving all the lands to the Babylonian Empire. These foreign lands include Edom, Moab, Ammon, Tyre, and Sidon. If you don’t submit you will perish. Jeremiah warns not to listen to lies coming from false prophets in Judah or the fortunetellers and sorcerers in the Gentile nations.

Secondly, Jeremiah speaks the message to King Zedekiah of Judah. Same message and same consequences are repeated. Zedekiah is warned not create a rebellion against Babylon. Thirdly, Jeremiah, with his yoke, speaks to the priests and all the people. Peace-prophet or false prophets that say what the people want to hear are simply being deceptive. They “fight with familiar weapons of religious conflict… emotive issues… intimidation.”[5] All the gold and bronze vessels, the sacred and holy treasures have already been taken from the temple, probably during the second of three deportations of Judah’s people around 597 BC. Truth is, they would not be returned in the first exiles return to Judah after Babylonia defeat, decades later. (Ezra 1:7-11)

The yoke is symbolic of submission. Jeremiah is called to be a “prophet to the nations” (1:5) and remains faithful to his calling. We find God’s promise at the end of the chapter when He addresses the holy and sacred temple vessels. When the time comes, the LORD says, “I will bring them up and restore them to this place.” We can trust God’s greater plan and purpose.

Reflection

God must be the Yoke of our submission. We must be yoked with God’s truth, while submitting to His leading and trusting in His promises. God is always listening to our laments and discouragements, just as He comes along side us during times of uncertainty and chaos. God rejoices with us, celebrates with us, holds us and loves us. I must remember the Yoke, the One who is beside me. This is my Hope!

Faithful Father ~

In times like these, there seems to be no silence, just confusion - too many thoughts combined with too many possibilities frantically dancing with too many emotions. In times like these, the heart aches but can find no voice, the heart cries but can find no release. In times like these, there are no easy answers, no quick solutions, no simple explanations. Yahweh, remind me of Your faithfulness.

Petitions to You are endless, with asking and telling, questioning and knowing, seeking and listening. The soul finds hope beside doubt, truth beside lies, joy beside sorrow, love beside betrayal. The wounds cut so deep and so wide that they cannot be measured. Consequences are unfair, circumstances are cruel, and the burdens are too heavy. Adonai, remind me of Your unfailing love.

When darkness falls as the day ends and stillness calls, it is Your voice that whispers to the weary Come to Me… and I will give you rest… for I am gentle and humble in heart and you will find rest for your souls. Hold the tears and the truth that disappoints; hear the cries and the heart that breaks. Jesus, Lover of my soul, remind me that You are the Yoke, the One who shares all burdens. 

In times like these, there is peace in Your presence. In times like these, there is hope in Your love. In times like these, there is comfort in Your loving arms. In times like these, there is joy in Your holiness and grace. El Shaddai, remind me that You are God All Sufficient.  Amen. 

Application

“God is in charge of all of history, and obedience is required from all.”[6]

•           How do you respond to this statement? 

“In our time, God can and will take all the stuff in our nation, churches, and homes away from us because we trust in that stuff more than we trust in our Lord.”[7] 

•           Do you think this is true? In what ways are you seeking God’s purpose and submitting to Him? 

Donna Oswalt

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[1] Archaeological Study Bible, notes of Daniel 4

[2] Biblestudytools.com/Nebuchadnezzar

[3] Wiersbe Expository Outlines in the Old Testament and New Testament, Wiersbe, Warren; notes Daniel 4

[4] Biblestudytools.com/Nebuchadnezzar

[5] Walking the Ancient Paths Commentary on Jeremiah, Kaiser, Walter C; p319

[6] Ibid, p 321

[7] Ibid

Trial and Verdict

Week 26 – Book of Jeremiah 

Read: Jeremiah Chapter 26 

Background 

The message of the Old Testament’s minor prophet Micah, long deceased, reinforces the truth that Jeremiah speaks. “This is the only direct quote from another prophet in the Old Testament prophets, even though there are numerous allusions to the writings of the other prophets.”[1] We find Micah both named and quoted directly in Jeremiah 26:18-19. 

Born in 715 BC in Moreseth, a rural area some 25 miles south and west of Jerusalem, Micah’s ministry is estimated to be 742-687 BC and covers the reigns of kings Jotham, Ahaz, and Hezekiah. During the second half of the 8^th century, his contemporaries are Isaiah, Amos, and Hosea. Micah ministers primarily in the Southern Kingdom, but brings messages “about greedy oppressive landowners” and predicts “the fall of Samaria to Assyria in the Northern Kingdom.”[2] The quoting of Micah by Jeremiah indicates that the words of the prophets have been circulated among the Hebrew people.

The book of Micah “provides one of the most significant prophesies of Jesus Christ’s birth in all the Old Testament, pointing some seven hundred years before Christ’s birth to His birthplace of Bethlehem and to His eternal nature. (5:2)[3] Messages of judgment and restoration reveal Micah’s calling and a God of hope. Fear and hope are messages that intertwine in the prophet’s words. The end of Micah’s book “concludes with the prophet’s call on the Lord as his only source of salvation and mercy (7:7), pointing the people toward and everlasting hope in their everlasting God.”[4]

Micah also brings a message of exposing Judah’s sins and predicting divine judgment. Micah (4:1-2) expects Israel, God’s chosen people, in the long term to be a blessing to all the nations. His messages against injustice carry the themes of God’s restoration and forgiveness and justice. One of the more well know verses in Micah (6:8) reminds, “What does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” 

Study

“In this chapter, Jeremiah goes on trial for his life for speaking so boldly about the destruction of the temple and the city of Jerusalem as the price of Judah’s national disobedience.”[5]

In verses 1-6, we see Jeremiah’s message restated. Many scholars suggest this is a more complete reference to Jeremiah Chapter 7, or maybe it is the message repeated. A particular command is given, “Don’t omit a word.” (v2) References to Shiloh, the tabernacle of God destroyed in 1050 BC by Philistines, reminds that even though God chooses Zion for His dwelling place, the belief that nothing could happen to Jerusalem is false hope for people of Judah.

Then, the trial (v7-9) is not about theology or God, but rather an effort to justify or defend their lifestyle. Priests and “false” prophets and all the people hear the message and seem to see this trial. Jeremiah is brought before “palace officials” and the request is, “a sentence of death for this man.” Jeremiah begins his testimony (v 10-16) reminding everyone Yahweh is Who sends this message. Perhaps some hope of God relenting remains in Jeremiah’s heart he offers, again, that a change of heart is essential. He warns these who stand in judgment to be careful about spilling innocent blood”. (v15) 

Now some come to Jeremiah’s defense and a change of attitude in verse 16,  as “the princes and all the people said to the priests and the prophets, ‘this man does not deserver to die’”. They believe that he speaks in the “name of the LORD our God”. Then some elders testify with a reminder of the days when the prophet Micah gives prophesy to King Hezekiah some 100 years before. At that time, no one tries to put the prophet Micah to death, the King chooses to seek God’s favor, and God relents. So, be careful.

Another interesting example is given (v20) of Uriah, son of Shemaiah of Kirjath-Jearim, who also brings the same prophesies. Jehoiakim seeks him, and Uriah is put to death. Commentaries give a few ideas as to why this is important. Some suggest a contrast and others loyalty. One thing that stands out to me is that Kirjath-Jearim, located 9 miles west and north from Jerusalem, is “where the ark of the covenant had been housed for those years that followed the destruction of the city of Shiloh. (1Samuel 7:1-2)”[6] This may just be an additional reminder of Shiloh and the destruction because of disobedience.

So, what is Jeremiah’s crime? He is charged with blasphemy against God, but he gets a reprieve thanks to some who testify in his defense. The last verse says, “Nevertheless, the hand of Ahikam the son of Shaphan was with Jeremiah, so that they should not give him into the hand of the people to put him to death.” (v 24) Ahikam is an influential person who lends support to Jeremiah and is mentioned in 2 Kings 22. Scholars tell us that, “six members of his family were known to be active during the reigns of the last five kings of Judah.”[7] His father, Shaphan, is a scribe to King Josiah and part of the delegation sent by Josiah to the prophetess Huldah when the law is found in the temple. Some of his sons serve as messengers for King Zedekiah. This family shows favor to Jeremiah. 

Reflection

We have seen what we are not, and what God wants us to be, but are we willing to be battered into the shape of the vision to be used by God? The beatings will always come in the most common, everyday ways and through common, everyday people. Oswald Chambers, My Utmost for His Highest

The account of the trial and crucifixion of Christ is in all the Gospels. Like reading the story of Jesus' birth in Luke each year at Christmas, at Easter we remember, listen to, or read the recorded history of Jesus' last hours on earth. Unlike the Christmas story, this one is harder to hear. Full of partial truths and truths ignored, betrayals and beatings, cowards and cynics, guilt and innocence, this story let us walk the Via Dolorosa with Jesus and the crowd, and hear Crucify! Crucify!

"Shall I crucify your king?" Pilate asked. We have no king but Caesar," the chief priests answered. Finally, Pilate handed him over to them to be crucified. (John 19:15b-16) The chief priests and religious  leaders in Jerusalem call on the Roman Governor, Pilate, to sentence Jesus to death. They charge blasphemy. Although Pilates finds no fault in Him, he gives the verdict of death. Jesus fulfills the Scripture, lives God's plan of salvation for us in detail, willingly and obediently. He is crucified between two thieves, a picture of disgrace and disillusionment for those who doubt Him, those who believe in Him, those who love Him. And the crowd? From Hallelujah! to Crucify! in a week's time, the crowd both scatters and scorns with uncertainty. Who are those standing in the crowd, both watching and wondering, fickle and frightened, confused and concerned?

Today, we are standing in the crowd –  we are the crowd. We either endure the everyday beatings or participate in them. We determine our worth and either applaud our own plans, or we confess our sins and need for Grace. We seek the world's approval or humbly accept God's plan. We are arrogant or obedient, either rolling the dice for a piece of Jesus or embracing the completeness of Perfect Love. We are the everyday reasons that Jesus is broken bread and poured out wine. 

Application

The story of Jeremiah being accused of blasphemy for bringing God’s message finds a striking similarity to Jesus being accused of blasphemy. Jeremiah gets a reprieve after witnesses come to his aid. Jesus gets the cross as His most loyal followers turn away and hide in fear. Of course, there are significant differences, even if both point to God’s plan and purpose of His people.

Consider this: “The goal of all prophetic preaching is to get the people to turn around and abandon their evil ways and put their full trust in Yahweh.”[8] This of course is Jeremiah’s calling. One of the characteristics of God is “omniscience”. It is one we often wonder about and struggle to define within our own limited understanding. This is a good summary to me: “Scripture asserts God’s omniscience, that is He knows all that will, as well as what might, happen in the past, present, and future.”[9]

Donna Oswalt

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[1] Ancient Paths, Commentary on Jeremiah; Kaiser, Walter C, p311

[2] Archaeological Study Bible Introduction to Micah

[3] Insight.org/resources/bible/the-minor-prophets/Micah; Swindoll, Chuck

[4] Ibid

[5] Ancient Paths, Commentary on Jeremiah; Kaiser, Walter C, p306

[6] Ibid, p 312

[7] Ibid

[8] Ibid, p 308

[9] Ibid

Cup of Wrath

 

Week 25 – Book of Jeremiah

Read: Jeremiah Chapter 25 

Background

Located along the Euphrates River, Babylon, the capitol of the Babylonian Empire, is one of the most famous cities of ancient civilization. The Babylonian Empire (1875-539 BC) is known as a major military and political power over the years. Four thousand years ago and until its fall in 539 BC, Babylon knows great success and wealth. Eventually, Babylon becomes “one of the largest cities in the ancient world and becomes the Neo-Babylonian Empire that spans from the Persian Gulf to the Mediterranean Sea.”[1]

Also known as the Chaldeans, the Neo-Babylonian Empire is at it peak during the 7^th and 6^th centuries BC. Today, the ruins of Babylon are about 50-60 miles south of Baghdad, Iraq.

The new kings of this Neo-Babylonia Empire (626-539 BC) help Babylon to become “the most powerful state in the world after defeating the Assyrians at Nineveh in 612 BC.”[2] “Babylon becomes a city of beautiful and lavish buildings. Biblical and archaeological evidence point the forced exiles of thousands of Jews to Babylon around this time.”[3]

The Babylonian kings build several palaces and many shrines to false gods. Religious practices of Babylon mostly revolve around mythology and other idol worship. Lush landscapes of terraced trees and gardens with waterfalls become known as the “Hanging Gardens of Babylon” and one of the “Seven Wonders of the Ancient World.” However, “archaeologists have turned up scant evidence of the gardens”[4] leaving their existence or location a mystery.

According to Herodotus, an Ancient Greek historian, when Babylon falls, the city is “14 miles square with two sets of walls, inner and outer, 350 feet high and 87 feet thick.”[5] In less than 100 years of its peak power, Cyrus the Great of Persian conquers Babylon. The remains today are no more than “mud-brick” remnants of buildings.

Babylon may have its roots in the Tower of Babel we find in Genesis, as some scholars think this tower may be in the same area, the southern portion of Mesopotamia. The people “are recorded as building a tower designed to reach the heavens. This may have been the beginning of a practice of building towers with religious significance.”[6] This “contributes to the long history of Babylon as a center of religious significance, and as a source of false religion and rebellion against the true God.”[7] There is “no Biblical reference to Babylon after Genesis 11 until the great prophecies of Isaiah, Jeremiah, Ezekiel, and Daniel unfold God’s plan for the ancient city.”[8] In the New Testament, the name “Babylon” appears but most commentaries suggest it is a reference to Rome or the Roman Empire.

Study 

“Most important were Jeremiah’s prophecies concerning the duration of captivity, designated as seventy years in Jeremiah 25:11. It was this prophecy read by Daniel which led to his prayer for the return of the captives to Jerusalem. (Dan 9:2)”[9] “The destruction of Jerusalem and the fall of Judah were not accidents; they were appointments, for God was in control.”[10] This chapter is still in between part of the exiles leaving and others still in Jerusalem. Jeremiah is now twenty-three years into his ministry and commentaries place this around 604 BC. What we know is that Jeremiah “continued to be faithful to his calling.”[11] 

The chapter is divided into two dominate messages, verses 1-14 as a message to the Jews, verses 15-38 as a message to the Gentile nations. After re-delivering God’s message to the leaders, Jeremiah now speaks to the people. The behaviors of disobedience to God, idol worship, and mocking of God’s servants continues. No one listens. Repent from wickedness is the same message. God desires His chosen people to dwell in this land forever, a land He is giving them. Requesting to stop worshiping other gods goes ignored. God says, “Yet you have not listened to Me.” (V 7) Continuing into verse 8, “Because you have not heard My words,” God will allow the Babylonian army to take you away. King Nebuchadnezzar will “utterly destroy” the land. As God sees it, Nebuchadnezzar is his “servant” in that he is fulfilling God’s purpose, whether Nebuchadnezzar recognizes this or not. 

The Big Reveal come in verse 11, “This whole land shall be a desolation and an astonishment, and all these nations shall server the King of Babylon for seventy years.” Until now, the length of captivity has not been discussed. This is new information. The next verse brings an even bigger shocker. After seventy years, “I will punish the King of Babylon and the Chaldeans for their iniquities. I will make it a perpetual desolation.” Babylon fulfills God’s purposes, but they will be punished for the ruthless way they treated both Jews and Gentiles.(vs 12-14)

Why seventy years? “One reason God determines a period of seventy years was that the land might enjoy the rest that the Jews had denied it. The law of the Sabbatical Year had been ignored for nearly 500 years.”[12] (See 2 Chronicles 36:20-21; Leviticus 25:3-5) “Failure to observe the Sabbath was tantamount to rejecting the covenant.”[13]

The message to the Gentile nations comes as God has called Jeremiah to minister “not only to Judah but also to the other nations.” (1:5, 1:10)[14] The Gentiles, while not in a covenant relationship with God, are still held accountable for their sinfulness. “Take this cup of fury from My hand, and cause all the nations to whom I send you , to drink it.” (v 15) This “cup of fury” is symbolic of God’s cup of wrath, or anger to the nations. 

The last verses remind, “Behold, disagree shall go forth from nation to nation.” (v 32) Images of a lion, a wine press and a whirl wings represent suffering and judgment. A repeated image of an improper burial bears a statement of disgrace. The “shepherds” or the leaders (kings, nobility, priests, false prophets) are doomed. Harsh words come with images reminiscent of Jeremiah’s ‘action sermon’ of breaking the clay vessel. “You shall fall like a precious vessel.” (v 34). This “cup of fury” is God’s displeasure. 

For some extra reading, check out Revelation 16-18, to see the prophecy of Babylon when Christ returns. Babylon’s ‘cup of wrath’ is noted.

Reflection 

“Abba! Father! All things are possible for You; remove this cup from Me; yet not what I will, but what You will.” Mark 14:36

Despite dwelling in complete paradise and daily walking with the Creator, Adam and Eve not only encounter temptation but respond. Disobedience breaks their relationship with God. They are banned from paradise to toil the land. The consequences of sin are born in the garden of Eden.

     I come to the garden alone, while the dew is still on the roses;  
     And the voice I hear, falling on my ear, the Son of God discloses...[15]

On the night Jesus is arrested, He takes His disciples to pray. The deep loneliness reaches through the darkness as Jesus comes before His Father. Jesus recognizes the rebellion of humanity and the gravity of God’s judgement. God’s plan is for Jesus to follow a path of suffering, to take this “cup” of wrath, to endure alienation from God as the ransom for all sin. Perfect Love will submit to God’s will and usher in a renewed relationship with God with “sins forgiven, heaven secured, joy restored, peace.” Knowing the cost of humanity’s sin, Jesus’ willing, unselfish response to an incomparable choice fills the night. Grace is born in the garden of Gethsemane.

     And He walks with me, and He talks with me, and He tells me I am His own,
     And the joy we share as we tarry there, none other has ever known.[16].

We fall on our knees before our Father desperate for His healing intervention, His mending touch. With tears and sorrow and loneliness we cry out in our suffering demanding answers. Other times, with joy and hope we shout praises to God for miracles we could only imagine, resolutions greater than our requests, sighs of wonder rise with prayers of celebration. In all these moments we can feel the embrace of God, a God who chooses love and forgiveness and peace. We find Jesus in the garden of a God who can do all things! 

We do not trust him because of what we can prove from our circumstances, but from what is revealed about His character at the cross. There we learn that even when circumstances are awful and inexplicable, God will ultimately bring about the good He intends.  Gospel Transformation Notes

Application

In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.1 John 4:10 

So, what is “Propitiation”? “Propitiation (Gk. hilasmos) here means ‘a sacrifice that bears God’s wrath and turns it to favor,’ and that is also the meaning of the English word “propitiation.” As the perfect sacrifice for sin, Jesus turns away God’s wrath.”[17]

In this lesson, Jeremiah describes God’s “cup of wrath” for Judah. Within a new Covenant, God’s wrath for humanity’s sins is satisfied through the perfect sacrifice of Jesus. Will you take the cup of Jesus, the cup of forgiveness of sins, the cup of redemption, the cup of restoration, the cup of grace?

Donna Oswalt

 

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[1] History.org/topics/ancient-middle-east/Babylon

[2] Ibid

[3] Ibid

[4] Ibid

[5] Bible.org/seriespage/5-rise-and-fall-babylon

[6] Ibid

[7] Ibid

[8] Ibid

[9] Bible.org/seriespage/5-rise-and-fall-babylon

[10] Be Decisive Taking a Stand for Truth; Wiersbe, Warren, p 111

[11] Wiersbe Study Bible notes, Jeremiah Chapter 25

[12] Be Decisive; Wiersbe, Warren, p 113

[13] Archaeological Study Bible, Leviticus 25

[14] Wiersbe Study Bible notes Jeremiah 25

[15] In the Garden, 1912; song by Charles Austin Miles

[16] Ibid

[17] ESV Study Bible notes; 1 John 4:10

Two Baskets of Figs

 

Week 24 – Book of Jeremiah

Read: Jeremiah Chapter 24; 2 Kings 24:10-20

Background 

Chapters 21-24 complete a narrative of the end of what scholars call the Davidic dynasty. This ending is God’s judgment on the sins of Judah. Present judgment and future restoration are God’s conjoined messages for His people. In order to preserve this plan, part of God’s provision allows for the most godly and faithful remnant to be taken into exile in Babylon. Daniel, the prophet, is part of this exile.

“The primary young leaders taken into exile with Daniel are Shadrach, Meshach, and Abednego.”[1] (See Daniel 9:2-5) Most believe this happens about 605 BC in the first exile. Ezekiel is likely taken in the second exile in 597 BC. Many of these exiles are taken from Judah to be protected, as they will be God’s resources for Israel’s rebuilding. They will be God’s faithful ones to keep God before the people. (See Daniel 1:1-7)

“Daniel and Ezekiel were the only prophets to conduct their entire ministries while in captivity.”[2] Taken into captivity as a teenager, Daniel brings God’s message to the “Jewish community during their seventy years of Babylonian exile.”[3] With a vision of hope, Daniel “challenged them to hold to their heritage as God’s chosen people.”[4] Despite the dire circumstances of exile, “The Jews were an insignificant people in the world’s eyes, but in reality they were defended by the very power of heaven.”[5]

Daniel’s belief in God’s sovereignty is foundational for the return of the exiles to rebuild Jerusalem. Continuing long after Jeremiah’s ministry ends, the transformation of the exiles into a spiritually refreshed people is necessary. Being a non-conformist, Daniel and others are key leaders in preparing the people to have hope in a time of chaos and uncertainty. 

Study

The timeline is thirty or more years into Jeremiah’s ministry, after the first deportation 605 BC, and somewhere in between the second exiles leaving (597 BC) and the fall of Jerusalem (587 BC). Chapter 24 is another of Jeremiah’s object lessons that uses two baskets of figs to present a message.

Agriculturally, to know about figs helps us understand this lesson. “The long growing season in the land of Israel makes it possible foe figs to ripen two times a year. The first figs produce the sweetest crop.”[6]

These “choice figs symbolized the first exiles that had been already carried away to Babylon.”[7] Another other interesting note is “figs appear in the Bible some sixty times, usually representing peace and security.”[8] However, “these two baskets of figs are placed in front of the temple.”[9] Likely this may have been during the second harvest of figs, allowing for some distinction between good and bad figs.  “This may have been during the autumn festival called First Fruits”[10] (Dt.26:1-11)

Jehoiakim is taken to Babylon, and soon Zedekiah will be appointed king of Judah. This signifies the final stage of Judah’s fall. We know from 2 Kings 24:10-20 that along with the exiles, Nebuchadnezzar took treasures from the temple and the palace. The good figs are good and the bad figs, bad. The good figs represent the remnant, those who have been exiled to Babylon. The best is taken to Babylon.

Hope comes with God’s message for the remnant, those exiled to Babylon. His promise of restoration comes in the form of a new heart. “Then I will give them a heart to know Me, that I am the LORD; and they shall be My people, and I will be their God, for they shall return to Me with their whole heart.” (v 7). All this doom and destruction comes because of their unrepentant hearts, but the core truth is that God has a plan of transformation. With this preservation of the remnant will come a change of heart, a change in the inner nature. The Hebrew for “know” is yada which is a knowledge beyond intellectual knowing. It refers to an experiential knowledge, a relational knowing. To return with their “whole heart” means a complete and total commitment. “The promises of God are based on His unchanging character.”[11]

The bad figs, the rotten figs refer to Zedekiah, the uncle of Jeconiah and second son of Jehoiakim, and to those who remain to the end. In verse 9 we see the trouble that will come to them. They will be disgraced and become a parable that should be easy to remember. These leftovers will be objects of ridicule and mocked. This will be their end.

Reflection

Now to Abraham and his Seed were the promises made. [God] does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ. Galatians 3:15-18 NKJV

Finding him faithful and obedient, God makes a covenant with Abram, long before God calls him Abraham. In fact, God’s changeless promise comes over 400 years before He gives the law to Moses. This promise is not between Abraham and God; this binding promise is between God and God (see Genesis 15:12-18). Many translations use the word Abraham’s “descendants” but this translates to the Hebrew word for “seed”. In its collective meaning of a people, the faithful remnant of Abraham’s descendants will fulfill God’s promise, while its singular meaning refers to Christ, the Promised Seed. God’s changeless promise endures forever.

God’s faithfulness affirms the necessary Promised Seed, for humanity can never save itself. The law given to Moses is not replaced by Christ, rather serves as a tutor to bring us to Christ, for humanity can never completely keep the law. Believers experience Abraham’s seed in Christ, the Changeless Promise representing unmeasured grace, and stand as a collective people of Abraham’s seed confessing one body, one Spirit, one Lord, one faith, one baptism, one God. 

Jesus, Chosen One, grace falls gently over me like a cool stream in a dry and rocky land. In You I find no contradictions. Like a gentle breeze on a summer’s day, You bring my soul relief. In You I find gentleness. Great is Your faithfulness to a sinner who flounders and falls, who loses sight of hope and holds on to hurt, who must surrender but resists submission. Yet, Eternal Seed, You choose me! 

Application

Consider the following thought and reflect: We may assume we are blessed when life goes well and cursed when it does not. But trouble is a blessing when it makes us stronger, and prosperity is a curse if it entices us away from God. If you are facing trouble, ask God to help you grow stronger for him. If things are going your way, ask God to help you use your prosperity for him.[12]

Donna Oswalt

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[1] Shepherd’s Notes Jeremiah and Lamentations

[2] Blackaby Study Notes Daniel

[3] Ibid

[4] Ibid

[5] Ibid

[6] Quest Study Bible Jeremiah Chapter 24

[7] Ibid

[8] Walking the Ancient Paths Commentary on Jeremiah, Kaiser, Walter C; p289

[9] Ibid

[10] Blackaby Study Bible

[11] Walking the Ancient Paths Commentary on Jeremiah, Kaiser, Walter C; p291

[12] Chronological Life Application Study Bible Jeremiah Chapter 24