Comments for July 23

8 v.2 - Some strange language here. To measure with a line meant to divide the land for inheritance purposes. It seems here that David offered them 2 alternatives: either their land could be divided in 2 (2 lines), which would require that they died, or it could all go one way, in which case they could be kept alive as servants. It is a fulfilment of Num.24:17, though there had already been a fairly final sounding fulfilment in Judges 3:29,30.

8 v.1 - The phrase 'and it came to pass after this' is a recurring phrase in 2 Samuel. [2 Samuel 2:1 10:1 13:1 15:1 21:18] It marks the introduction of a new topic which is related to the previously mentioned event. There may be years between the events but they are thematically linked.

9 v.3 - Notice that David wished to show 'the kindness of God' to the house of Saul. This was not merely a generous spirit because he was now king. He wished to manifest that attribute of God. How often do we think of doing something in order that the father can be manifest in our actions?

9:1-8 - We have an example here of how we should actively seek those to help. David went out of his way to reward someone who had been Jonathan's, because of his love for him. We have love one to another, so we have many opportunities to respond in a similar way to David. Do we?

ch.8 - The list of David's conquests in this chapter and the gathering of :7 the shields of gold :8 exceeding much brass and :10 vessels of silver gold and brass were part of the spoil that David was gathering for the house that was to be built by his son - hence he 'did dedicate (it) to the Lord' :11

ch.9 - There seems to have been quite a link with Lo-Debar and Ammiel. Bathsheba was the 9:5 daughter of Ammiel (1 Chronicles 3:5).

8:13 The battle referred to here is spoken of also in Psalm 60

ch 9 - We commented when looking at Jonathan's love for David (1 Samuel 13) that Jonathan was doubtless much older than David so we might conclude that Mephibosheth, even though treated by David like one of his own sons, would have been significantly older than any of David's children.

SHOW KINDNESS

This chapter begins with a question similar to one we should ask ourselves on a very regular basis. "David asked, 'Is there anyone still left of the house of Saul to whom I can show kindness for Jonathan's sake?'" As David asked this, he had a specific covenant in mind that he had made, to show kindness to Jonathan and his family for ever. If we have given ourselves to Christ we have also made a commitment to love our neighbour as ourselves - in other words, to show kindness to anyone who crosses our path.

So let's ask ourselves the question, "Is there anyone to whom I can show kindness for Jesus' sake?" What is the answer? Yes, of course there is! There are hundreds of ways we can show kindness every day. A smile, a greeting, gifts, practical help, encouragement, listening and sharing are just a few of the ways we can show kindness to anyone. Let's show a little kindness - or a little extra kindness, in our lives today. And let's do it now, because often the opportunity will pass and the kindness will be lost.

8:3 The events spoken of here also form the basis for Psa 60 - in the title of the Psalm 'Nahar(aim) means 'river'

9:7 Given that David was going to 'restore all the land of Saul thy father' we have to conclude that Mephibosheth had not received the inheritance of his father. This indicates a degree of lawlessness in the land at this time of David's reign.

 9:6-13 Mephibosheth is to be seen as representing the people of Israel. Israel has continued to be a spiritually decrepit people. "lame on their feet" and therefore without access to the house of the Lord.2Sam 5:8  Nevertheless, like their prototype, Israel are "beloved for their father's sake." To them the fulfilment of a covenant of friendship --"the kindness of God"--is due. 

In 2Sam 8:14 David did far better than his predecessor Saul.  God had said that He would not give Edom to Israel (Deut 2:5), and that Israel should not abhor an Edomite (Deut 23:7). Saul, however, fought against them (1Sam 14:47), but David, a God-fearing man, apparently did not fight them, but by his superior strength put garrisons in Edom (2Sam 8:14).  How useful these garrisons would be when his son Solomon imported treasures through Ezion-geber in Edom (1Kin 9:26-28)

8:15 Even though David was involved in foreign wars, he was able to maintain an excellent system of government at home. In today's governments it would have been identified as one with an inner circle, or a cabinet of ministers.

8:15 David's conquering and subjection of the surrounding nations is a precursor of Jesus' activities when He returns to the earth (Psa 2:7-9; Rev 19:15).  Those activities will be extended also to the saints (Rev 2:26,27; 5:10).  Then, just as with David, the rule will be governed by judgment and justice (Jer 23:5).

GIVING IT BACK
 
As a result of David's military campaigns, he became very rich. All the places he conquered were either plundered or ended up paying tribute to David, and many others, hearing of David's exploits brought him gifts. It is only natural to want to take the gifts and rewards of our work to ourselves and to enjoy them. This attitude was clearly seen in the Roman hierarchy as they began to earn more, do less, and get fat from their rich foods and orgies. But David was not that sort of person.
 
Instead of keeping everything for himself, David dedicated those riches to the LORD. "King David dedicated these articles to the LORD, as he had done with the silver and gold from all the nations he had subdued: Edom and Moab, the Ammonites and the Philistines, and Amelech. He also dedicated the plunder taken from Hadadezer son of Rehob king of Zobar." (2Sam 8:11-12)
 
David's attitude comes down to one of realizing that it was God who was responsible for his success, and giving back to God what God had given to him.
 
Sometimes we are given gifts from God through the circumstances we find ourselves in. What do we do with those gifts? Do we selfishly keep them for ourselves? Or do we invest them back into the service of the Lord as David did, giving praise and thanks back to the one who provides it all?

8:11  That ‘the Lord preserved David’ might seem obvious. However the comment in these two places is to reinforce the point that David was doing the work of God in preparing for the temple

 9:1,7, 10:2  The repeated use of ‘kindness’ which was ‘the kindness of God -9:3  – provides a foretaste of the kingdom of the greater son of David. David showed kindness that was not obligatory, in the same way that God has shown kindness to us.

8:4 There is a discrepancy, in the KJV, between the numerical details of and the parallel account in 1Chron 18:4; also of 8:13 and 1Chron 18:12.  The details in 1 Chronicles are correct and have been presented thus in modern translations.  It is thought that the information in 2 Samuel 8 was copied in error.

8:15 The ‘judgment and justice’ that David exercised became a way of speaking of Messiah – Isa 9:7 – when the prophet speaks of the way in which he will judge. A resounding confirmation that David was a good judge despite his shortcomings.

9:4   1Chron 3:5 shows us that this ‘Ammiel’ was Bathsheba’s father.

8:2 David used a device, common to kings of the Near East, in selecting, by measurement, those who would live and those who would die.  In this case, two out of every three Moabites would die. The word (measuring) line comes from the Hebrew word chebel .  The same Hebrew word is used for the line to measure the borders of inheritance for Israel (Psa 78:55). 

Notice that the heathen had been cast out beforehand.  This implies judgement.  David had judged the Moabites.  In like manner, Jesus will judge the nations when He returns (Matt 25:32).  He will separate the good from the bad.  The words separate and divideth come from the Greek word aphorizo which means to set a boundary.

8:14 In telling us ‘the Lord preserved David’ we see the over arching care of God which had, in fact, been with David all of his life so far. The specific mention here is designed, I feel, to highlight that God was preserving David in his activities to prepare for the temple.

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8:3 Defeating Hadadezer, King of Syria, allowed David to enlarge his borders in keeping with the promise to Abraham in Gen 15:18.

8:9,10 Hamath was a great city on the River Orontes.  King Toi had been under threat from Hadaezer.  He was much relieved to have this threat removed by David.  And so, He sent gifts to David, via his son, to show his appreciation.

8:16 Joab became head of the army by way of reward (2Sam 5:8).

8:17 See 1Chron 24:3.

8:18 The Cherethites comprised a Philistine clan who became loyal to David. The Pelethites were the sons of Pelet who were loyal to David and who accompanied him to sojourn amongst the Philistines (1Chron 12:3; Zeph 2:5)

9:3,6 Mephibosheth means breaker of shame (i.e. idols). He had become lame because, earlier in childhood, his fleeing nurse had dropped him (2Sam 4:4).

9:9 We shall meet Ziba again later, in a more controversial setting, after the death of Absalom.

9:12 The progeny of Mephibosheth (previously named Merib-baal) is recorded in 1Chron 8:34,35.

9:6 David’s kindness to Mephibosheth for Jonathan’s sake should have caused the tribe of Benjamin to conclude that David bare them no animosity. This act of kindness, for that is what it was, served also to heal any rift that there might still have between the tribe of Benjamin and David.

2Sam 8:9-10 - Toi (a Syrian) king of Hamath named his son "Joram" (3141) meaning "Jehovah/Yahweh is exalted".

2Sam 9:1-10 - This may be an echo of when Christ becomes king in Jerusalem; Mephibosheth perhaps represents the people of Israel and Ziba perhaps a people who, when God's people lost their right to the land, took it over for themselves; through this time Israel continued to be spiritually lame, "lame on their feet" (2Sam 5:8); "Lodebar" (3810) means "not a pasture" and "Machir" (4353) means "sold" perhaps suggesting Israel's/Mephibosheth's loss of privilege; nevertheless, like Mephibosheth, Israel are "beloved for their father's sake"; To them the fulfilment of a covenant of friendship, the kindness of God, is due; When Messiah is king in Jerusalem it will be fulfilled; They will come into his presence, falling on their faces and giving him reverence/worship (7812), and saying: "Behold thy servant"; they will acknowledge they are as "a dead dog" (no better than Gentiles) before him; but they will find themselves raised up to honour and allowed to eat and drink at his table while those who usurped their inheritance become, by the King's command, their servants (some of the above gleaned from Samuel, Saul & David by Harry Whittaker, p. 216).

8:18  The word translated ‘chief rulers’ <3548>is typically translated priest elsewhere in the Old Testament.

9:4     We will see in 2Sam 17:27 that Amiel cared for David. Here we see how he cared for Jonathan’s son. He showed kindness to David some 30 plus years later. A life of consistent favour. An example for each of us.

9:13  Sitting at the king’s table might have been considered a wonderful privilege, something that some would covet. However David was concerned, not to elevate the status of Mephibosheth. Rather it was a matter of showing the love of God.  One presumes that Mephibosheth saw it that way also.

8:6      There is an instructive joining of ideas here. David put garrisons in Syria (doubtless as a wise military move) but God preserved David.  

Securing your borders

This chapter comes directly after the chapter where God promises to give David an everlasting house. It might surprise us that this chapter then goes on to talk about all his bloody battles. The Bible links the chapters quite explicitly, as you can see here:

"Now therefore, let it please You to bless the house of Your servant, that it may continue before You forever; for You, O Lord God, have spoken it, and with Your blessing let the house of Your servant be blessed forever. [new chapter] After this it came to pass that David attacked the Philistines and subdued them." 2Sam 7:29 - 8:1

We are being shown that before God could bless David and the people, He first had to help David to fight. Before there could be peace he had to:

- Drive out the Philistines

- Deal with invaders

- Make peace treaties

- Garrison in enemy territories

- and finally, secure his borders

Now think about God's promises to you. He has promised that He will be with you, just as He promised David, but what battles do you have to fight before this becomes possible? Paul says that our fight is not with earthly forces but with sin and those things that cause us to sin (Eph 6:10-13).

9:13   Mephibosheth was not just taking of David’s generosity. It is clear – 2Sam 19:24-30 – that Mephibosheth actually had a regard for David.

2 Samuel 9

After reading this chapter, do you think what David did was wise? We have a wealthy man who has become used to his freedom, now suddenly demoted to be a slave along with his whole family (v10). Conversely we have a man whose family was great but now has grown used to being humbled, suddenly exalted to become a master with servants, land, and a place at the King's table. It seems like a recipe for strife, and later in 2Sam 16 and 19 this strife becomes evident.

As for David's motives, they were only good. David and Jonathan had sworn an oath that was binding (see 1Sam 20:42).

8:11    The whole point of the list of wealth that David took from the enemies of Israel in the summary of the battles which took place over quite some years is this. David was not gathering wealth for himself. Rather he was preparing material for the house which the son of 2Sam 7:12-13 spoke of.

9:9-11  Ziba, the servant of Mephibosheth, is now charged with caring for his master who is lame and, by implication, cannot form his land but will show his true colours when David flees from Absalom and then returns triumphant to Jerusalem 2Sam 16:3

8:7    “shields of gold” must have been a decorative item, not a weapon of war. An indication of the wealth of Syria at that time.

2Sam 8:1

“AND after this it came to pass, that David smote the Philistines, and subdued them; and David took Metheg-ammah out of the hands of the Philistines.”

The parallel account may be read in 1Chron 18, wherein we learn that Metheg-ammah (the bridle of the mother city) is the city of Gath (v. 1). Gath was situated in the mountain of Ammah; it was the chief city of the Philistines, the bridle city, which kept the Israelites in subjection. David subdued Gath and her towns and the boundary of David’s kingdom thus occupied the territory comprising in the Promised Land, which extended to the River of Egypt (cf. Num 24:5).

9:6,15 notice that David’s victories were not due to his skills even though clearly he was a clever warrior. The preservation was by God’s hand.

9:6,15  notice that David’s victories were not due to his skills even though clearly he was a clever warrior. The preservation was by God’s hand.

9:1 It is common amongst men to forget those who helped them earlier in their life, especially when the one who helped is now dead. Not so with David. Jonathan had been a great support to David but was now dead. So David seeks others of Jonathan’s house to show kindness to. How far does our appreciation of others extend?

CRIPPLE GRACE

The Bible record leaves us in no doubt that Mephibosheth was lame in both feet. The first time we meet him in a seemingly random context, we lean how it happened: "his nurse took him up and fled, and as she fled in her haste, he fell and became lame. And his name was Mephibosheth." (2Sam 4:4). Then when David expressed an interest in showing kindness to a son of his friend Jonathan, David was told, "There is still a son of Jonathan: he is crippled in his feet." (2Sam 9:3). And just in case we forget, the Bible lets us know again: "So Mephibosheth lived in Jerusalem, for he always ate at the kings table. Now he was lame in both his feet." (2Sam 9:13).

Being lame in both his feet meant that Mephibosheth was no use to anyone. He couldn't tread grapes, walk behind a plow, fight, cook, climb trees, hunt, build houses, serve, stand guard or anything. There was no way he could repay David for the grace of his kindness.

David's kindness to Mephibosheth was shown because of his love for Jonathan, Mephibosheth's father - not because of any reward he would get from Mephibosheth.

We are in the same situation with God. Sin cripples us and there is no way we can repay his grace toward us. His grace toward us is free for the sake of his Son, who died, so that we could have life.
 

9:4-5  We see Machir quite some time later – 2Sam 17:27 – providing sustenance for David as he fled from before Absalom.

Faithfulness is not a “flash in the pan” activity, nor is it shown to just one person. We see Machir’s generous spirit which clearly extended right through David’s reign as king.

9:7  We can well understand why David said “fear not”. It would not have been at all surprising if Mephibosheth had been afraid. He would be well aware that there were many of the tribe of Benjamin who were not pleased that David was now king and so he might have thought that his own life was in danger from David.

v.11 - God uses so many different pictures to try to show Israel what he has wrought for them, but they do not listen. We must learn by their bad example. The words spoken to them in Exo.19:5,6 are now spoken to us 1Pet.2:5-9. So let us take heed of the warnings that Jeremiah gives to us.

v.1-9 - This enacted parable must have taken quite some time to act out. The Euphrates was some few day's journey away and Jeremiah made the journey twice. Additionally time must have elapsed whilst the garment 'marred' in the hole it was placed. Thus we see that God is willing to spend quite some time teaching us just one lesson.

v.4,5 - The Euphrates is used as a symbol of Babylon. We have a symbol here of those who were close to God, as a man's girdle cleaves to him (v.11), but have rejected Him, being sent instead to their fate of captivity in Babylon. See also ch.51:63,64, Psa.137:1, Mic.4:10

13:13 In saying that the kings and priests would be filled with drunkenness we see a deplorable state of affairs. Strong drink was not for kings or priests who were involved in the service of God. So we see how far astray they were and how impossible it was for them to give right judgement.

:22 That Israel might even ask why their troubles were come upon them highlights the fact that they just did not see that God worked in their lives and that He kept His word. We have seen many times how that Jeremiah has already told them that the curses of Leviticus 26 and Deuteronomy 28 are coming upon them. They should have known that their behaviour was the reason for their problems.

BITTER TEARS - Jeremiah loved his people Israel. They were all acting wickedly and he was the only one who was righteous. God had determined to destroy them. But Jeremiah loved them so much that he couldn't help warning them over and over again of God's judgements that were looming over them. "Hear and pay attention," he says, "Give glory to the LORD your God before he brings the darkness, before your feet stumble." Jeremiah's message is urgent and heartfelt. He says, "But if you do not listen, I will weep in secret because of your pride; my eyes will weep bitterly, overflowing with tears, because the LORD's flock will be taken captive." Jeremiah wanted his people to return to the LORD and be saved. He prayed for them and even accepted their guilt as his own, saying, "We have sinned," and pleading for forgiveness for his people.
Just as Jeremiah lived in the last days before the judgement of God on Judah, so we live in the last days before God judges the earth. Do we have Jeremiah's heart that wants everyone to be saved from the coming judgement? Do we pray for them? Do we ask forgiveness for them? Do we weep bitter tears when they ignore the truth?
Learn a lesson from Jeremiah today.

13:16 Jeremiah echoes the ideas of Deut 28:29

V.15 A lesson that still applies today. The N.I.V. reads "hear and pay attention" Hear and listen; pay thoughtful attention to sounds that enter the ear, and then evoke positive results. Pride was the cause of their resistance to authority. Humility is the first step to obedience.

GOD'S BELT
 
God described Israel and Judah as a belt.  He said this, "'For as a belt is bound round a man's waist, so I bound the whole house of Israel and the whole house of Judah to me,' declares the LORD, ' to be my people for my renown and praise and honour.  But they have not listened.'" (Jer 13:11)
 
Even today people wear belts, not just to hold their trousers up, but to make them look good.  Belts come in many decorative forms all designed to draw attention to the wearer to their praise and honour.  Israel and Judah were supposed to be like a good looking belt for God - a linen belt symbolising their purity and holiness.  If Israel and Judah had behaved as they should have they would have lifted God up in the eyes of all the people of the world, and God would have had renown, praise and honour.  But their downfall was that they would not listen to God or walk in his ways.
 
We have the honour and privilege of being brought into the family of God, and like a belt, bound to God in love.  But what sort of belt are we?  Are we a belt like Israel - rotten and good for nothing?  Or are we the belt God is looking for - people who, by their good, holy and obedient lives draw attention to their God giving him renown, praise and honour?

The lesson the linen girdle (Jer 13:1-11) would have been a powerful lesson for the men of Judah.  Jeremiah could have buried it by Jordan, but God was portraying the future captivity in Babylon by asking him to go all the way to the Euphrates. The prophets had to work hard, didn't they?  But the interesting little note right at the beginning (Jer 13:1), where God told him not to wash it before he wore it, surely leads us to the New Testament, and to baptism.

13:10  Judah refused to hear God’s words and so He said He would take them to Babylon – but they then refused those words also. Their false prophets told them that they would not go to Babylon so God reproved them for that also – Jer 27:9 and Jeremiah was accused of speaking treason when he spoke the word of God

13:1 ‘Put it not in water’ was to teach Judah that their captivity was not a consequence of natural events. A wet girdle would rot anyway. That a dry girdle rotted indicated that the captivity was not a consequence of natural consequences, just as the prophet said it was punishment from God.

13:7Jeremiah had been told to keep the girdle dry – 13:1 – however even though it was buried in the dry ground by Euphrates it was ‘marred’ signified that Israel’s captivity in Babylon was not a natural event. But going there would ‘mar’ their pride – Jer 13:9 in their captivity.

Vs.4-7 The journey from Jerusalem to the River Euphrates would have taken weeks to make.  And, according to this narrative, Jeremiah made two journeys.  Did he really make those journeys, or is there another explanation? 

Notice that the text (KJV) says Euphrates, not River Euphrates.  Only in Jeremiah do we see Euphrates expressed without River in front.  In all other places, in the Bible, the expression is River Euphrates (except 2Chron 35:20 which is qualified by Jer 46:2). 

The word Euphrates is translated from the Hebrew word phrath.  Could this be indicating that the location for Jeremiah's demonstration is Bethlehem? (Psa 132:6; Mic 5:2).  Bethlehem is only six miles from Jerusalem, which would allow Jeremiah not to be absent from his duties in the capital for too long. 

However, if Yahweh really intended that Jeremiah make the long, arduous trek to the River Euphrates, then the prophet would have obeyed Yahweh's will without question.

13:4-5 This enacted parable that Jeremiah did foretells of the Babylonian captivity. The effect upon the girdle shows that Israel would not benefit from the captivity.

V.1 Ezekiel is the premium prophet of demonstration prophecy.  But, here we see Jeremiah enacting prophecy.  A girdle (belt, loincloth) of linen material is significant as linen was worn next to the skin (v.11; Lev 16:4). The closeness of the linen to the skin portrayed the closeness of Yahweh to His people.

Vs.7,9 The spoiled garment could not be worn anymore.  Yahweh had become detached from intimacy with His people.  Judah's pride had caused the separation.

Vs.12,13 In a practical sense wine skins would be filled with wine, that is what they are used for.  But, Judah understood this only in a literal sense, whereas Yahweh meant it in a figurative sense.  Judah would be filled with so much wine that they would be drunk.  They would be intoxicated with their own sense of power and importance.

Vs.15-18 In the midst of dire warning, Yahweh always gives an opportunity to His people to reflect and turn to Him. But, it is not likely that intoxicated people would quickly straighten up (v.23; Psa 10:4).

Vs.22,26 The expression discover thy skirts (KJV) means to expose hidden idolatrous practices and bring them to public shame (v.:27; Nah 3:5).

Jerusalem's pride

The linen sash appears also in Lev 16:4. Here it is part of the Holy garments of the priest. Jeremiah was of a priestly family (1:1). So we can deduce that the linen sash is symbolic of the priestly element, or role, of Jerusalem. In v9 God says that it was "the great pride of Jerusalem" that was the problem, because it caused them to think anything they did in worship was ok. Where had this pride come from?

We get the same phrase in 2Chron 32:26 about the pride of Hezekiah and Jerusalem. Jerusalem had just been saved from the Empire of the day, Assyria, and Hezekiah had been healed from a deadly illness. The result of this was:

"many brought gifts to the LORD at Jerusalem, and presents to Hezekiah king of Judah, so that he was exalted in the sight of all nations thereafter" (2Chron 32:23)

This pride, borne out of Jerusalem's new role as the spiritual centre of the known world, had brought God's wrath upon them. So much in fact that they were about to be destroyed had they not humbled themselves (2Chron 32:25-26). This same pride, generations later, is the pride that Jeremiah is talking about. In the intervening years between the fall of Assyria and the rise of Babylon, Jerusalem had become an important city. The priests saw themselves as spiritual leaders of the masses. Very soon (during the reign of Hezekiah's son) worship of God had been replaced by worship of idols, but the priest carried on as if nothing had changed.

We have been given a role of spiritual guides. Is it a source of pride to us? Have our successes caused us to listen to our own heart more often than God? (v10) And do we water the truth down, or add other things to the Bible in order to make it more palatable for our audience?

13:10 In speaking of Israel as those who ‘refuse to hear my words’ the prophet is making a point which is often made about Israel. Notice it is their unwillingness to listen rather than their sin which causes God to be angry. Mortal man cannot help but sin – though that is no excuse. The problem comes when that man is unwilling to listen to the words of reproof from the Word.

13:13 As all the kings of Judah that sit on the throne of David with drunkenness we realise that Jeremiah is now speaking after the death of Josiah.

13:23-24    It is manifestly obvious that leopards cannot change their skin colour. However it is also manifestly obvious that men can repent. However God’s assessment of Israel at this time is that they are so sold to do evil that they will not repent.

13:9  Notice twice God speaks of Israel’s “pride”. Before God men should “bow the knee” Isa 45:23.  Are we humbled before God or do we trust in our position to cause us to think of ourselves better than other men and women?

13:27 In likening the people to horses “neighing” the prophet returns to the point he has already made – Jer 5:8

13:17-18         Jeremiah had been speaking the word of God and warning that Jerusalem would be destroyed because of the sins of the people. Josiah had sought to bring about reforms but the people only feigned repentance.  Notice the only reason why the people would not respond was pride. How often does pride get in the way of repentance in us?

OUTLINE OF JEREMIAH

PART TWO -- THE PROPHECIES TO JUDAH (JEREMIAH 2:1 to 45:5)

I. The Condemnation of Judah (Jeremiah 2:1 to 25:38)

   E. Fifth Sermon - The Marred Girdle (Jeremiah 13:1-27):

      1. Jer 13:1-11 - VS 1-11 the first warning; V1 unclean, not washed, sins not washed (Josh 2:6 - linen, a symbol of righteousness is made out of flax; Rev 19:8,14 - only clean linen is the righteousness of the saints); V1 "linen<6593>", "girdle<232>"; V4 "Euphrates<6578>"; VS 5-10 a girdle (representing Judah) marred by the Euphrates (representing Babylon); V7 the girdle (i.e. Judah) was good for nothing; V7 "marred<7843>"; VS 7-10 Judah would be in Babylonian captivity; VS 8-11 Jerusalem to be marred as the girdle for "they would not<3808>" "hear<8085>"; V9 "pride<1347>"; V10 "in the imagination<8307>"; V11 the belt hugged the body just as Israel and Judah were intended to enjoy an intimate nearness with God (other examples of signs - 2Kin 13:14-19;Isa 20:1-6;Jer 19:1-15;Eze 4:1-17;Eze 5:1-12).

   E. Fifth Sermon - The Marred Girdle (Jeremiah 13:1-27):

      2. Jer 13:12-14 - VS 12-14 the second warning; V12 full wine jar seems to indicate prosperity and joy (Jer 25:15-28; Eze 23:31-34;Isa 51:17-19;Psa 60:3); VS 12-13 "drunkenness" is first the symbol of the mental and moral intoxication thaqt Gods sends as a "strong delusion" (Isa 28:7;Isa 29:9;Rev 17:2;Rev 18:3) upon disobedient possessors of "the truth", and second the symbol of the destroying judgments of God that come as a consequence of that disobedience (Isa 51:17;Isa 63:6;Jer 25:15,27), hence the warning of Jer 13:15-16; VS 13 strong drink confuses a man's walk, thought, and so will the Lord's judgment fill them with drunkenness; V14 the drunken men of Judah will "dash<5310>" against each other and be destroyed.

      3. Jer 13:15-17 - VS 15-17 the third warning - be not proud, give glory to the Lord before He cause figurative darkness and your feet stumble (Rom 1:28-32), your pride will have you carried into captivity; V15 KJV "proud<1361>"/ NIV "arrogant"; V16 "he cause darkness<2821>", "gross darkness<6205>"; V17 "pride<1466>".

      4. Jer 13:18-19 - VS 18-19 the fourth warning - the king and queen should humble themselves (the king is perhaps Jehoiachin while the queen mother perhaps Nehushta 2Kin 24:8,12), and the cities of the southern part of Judah taken captive as the invasion would start in the north and work south; V19 (NIV) "All Judah will be carried into exile, carried completely away".

   E. Fifth Sermon - The Marred Girdle (Jeremiah 13:1-27):

      5. Jer 13:20-27 - VS 20-27 the fifth warning; V20 NIV "coming from the north" (i.e. Babylon, but echoes of 70 AD Rome and the Gogian host to come); V20 "the flock<5739>", "flock<6629>; V22 the reason for God's anger and judgment is "the greatness of thine iniquity"; V23 the iniquity was persistent and unchangeable like the spots on a leopard ("can a leopard change his spots" is a saying with Biblical origins used to this day); V24-25 NIV "I will scatter you like chaff...because you have forgotten me and trusted in false gods"; V27 NIV "your adulteries and lustful neighings, your shameless prostitution"; V27 ESV "How long will it be before you are made clean?" compare with Judah unwashed and marred (Jer 13:1,7) - a time is coming when they will be made clean (Deut 10:16;Deut 30:6;Zech 12:10;Isa 2:1-5).

13:17 Notice that a failure on Israel’s part to hear the word of God would bring sorrow to Jeremiah. Are distressed when God’s word is not heeded?

13:8    The “queen” is Nehushta – the grand mother of Jehoiachin – 2Kin 24:18

13:9   In talking of the marring of the pride of Judah we are reminded of the curse of Lev 26:19.

13:3-7    we read these details in a few moments. However whilst we cannot put a timescale on the events spoken of it must have been quite some time.  We see that God is not in a hurry to get his point across to us. We are always in a hurry but our Father uses time to teach us lessons.

13:5 the simple statement “so I went … [to] Euphrates” is almost incidental to the lesson. So whilst we might like to know how long all this took it is not really relevant to the lesson which is clearly laid out to Israel.

13:10 God describes the people was following the imagination of their own hearts. Later –  18:12 - they actually say that is what they intended to do.

13:4-5 Faithful servants of God do what God asks of them without questioning Him. Jeremiah was not given a reason when he was sent to Euphrates. It was only some time later when he was sent to recover the girdle that he learnt why he had been sent to hide the girdle.

The brevity of the record might lead us to not appreciate that some time passed between Jeremiah’s two visits to the Euphrates. 

Whilst we do not receive direct commandments from our Father He is working in our lives. Events happen which leave us wondering, only to discover some time later the relevance of those events. The challenge for us is to accept that pour Father is working in our lives for our eternal wellbeing.

13:4-9 We night ask for whose benefit was Jeremiah to take the girdle and bury it in Babylon and then return for it.

There is no indication that anyone other than Jeremiah was involved in the process. Also it is to Jeremiah that God speaks and explains what it all signifies.

We have to conclude that God was wishing to emphasise to Jeremiah the way that He was going to wot kith the nation of Judah/

13:11 Amazing as it might seem Yahweh, despite the sinfulness of the nation of Israel,  is still seeing them as men and women that might be His people!

If we ever doubt our position before God when we think or do things we repent of we should reflect on the lengths He went to recover His people.

v.2 - These verses definitely refer to the destruction of Jerusalem in AD 70, but there are so many aspects of this chapter that refer to events that are still future, that it must have a relevance to us in these last days.

v.38-39 - The lesson of Noah's day is not that people were particularly immoral. People have always eaten .. married etc:. The point Jesus is making is the suddenness of the flood is a pattern of the suddenness of his coming. This can be seen in the language of verses 40-41.
v.42 - The exhortation which follows from the Olivet prophecy and the warning of Noah is 'watch ...' This reinforces the point that being prepared is the message.

24:15 The abomination of desolation is the Roman invasion - we know this from the parallel passage Luke 21:20

The 'Olivet Prophecy' actually repeats substantial elements of Jesus' earlier teaching to his disciples.

Jesus has finished his condemnation of the scribes and Pharisees with the phrase "Behold, your house is left unto you desolate." Verse 1 of this chapter shows us that he was in the temple at the time, but was it the temple he was speaking about? The disciples seemed to think so, because "his disciples came to him for to shew him the buildings of the temple.". Jesus tells them of how not one stone would be left on top of another. (v2) This was of course literally true, and you can go and visit Jerusalem today to see the piles of stones alongside temple mount.

But we are leaving out the verse immediately following his comment. 23v39 "For I say unto you, Ye shall not see me henceforth,…" Was Jesus speaking of himself, and how they would destroy the temple of his body? (John 2v18-22)

A further point to ponder:

The question of the disciples in verse 3 was obviously misguided, because it attracts the response from Jesus "Take heed that no man deceive you". Did the disciples think that the coming of Jesus, and the end of the world was to be very soon? Jesus goes to great lengths to let them in gently on the fact that the "time of the gentiles" was to come in the intervening period. (v6, 8, 14).

24:4 The warning ‘let no man deceive you’ echoes the words to Zedekiah (Jer 37:9) where he was anticipating a deliverance from the Chaldeans. When the Romans were surrounding Jerusalem there would have been Jews who encouraged the people, falsely, saying that the Romans would not over throw the city.

V.47 Just as in the parable the master, upon his return, rewards his faithful servant by setting him over all his possessions, so also Jesus himself at his glorious coming shall bestow upon all the faithful glory and honour

24:19 The warning to those that are with child and give suck echoes Jer 16:1-3 where Jeremiah was speaking of an earlier invasion. The reminder by Jesus should have made his audience understand the seriousness of what he was saying.

V.12 - possibly the most serious and relevant prophetic warning for true believers in these last days is that the love of many believers will grow cold. Love, limited love, or lack of love affects virtually every aspect of our thinking and behaviour from the very noticeable to the less noticeable to the hidden to that which is hidden from even ourselves. But nothing escapes God's notice. Love is the ultimate first principle or Bible basic essential. The degree of our love determines how we worship and obey God Matt 22:36-38. Love determines how we treat our family members (Eph 5:21,22,25,28,29; 1Cor 7:3-4; Col 3:18-21; Eph 6:1,2,4). Love determines how we treat those we share fellowship with (1Cor 12:25-26; 2Tim 2:24; Phil 2:3-4; 1Cor 3:3-5; 1John 4:20-21). Love determines how we treat (or don't treat 2Cor 9:6-7; Matt 5:16) our neighbours Matt 22:38-40. Love determines how we treat our enemies (Matt 5:44; Acts 7:59-60). Love is the greatest gift 1Cor 13:2,3,4,5,6,7,8,13. While it is necessary to worship in truth, it is not sufficient to worship with the mere intellectual comprehension of truth (2Tim 2:15; John 4:24; Col 3:12-14; 1Cor 8:1-3; Jer 17:9; Rev 3:14-19). If we have no more than a lukewarm love, we have nothing.

24:12 That the love of many did wax cold is seen – Rev 2:4 – in the first century ecclesias..

24:48 We must realize that what a man says in his heart, or to himself, is often more dangerous than what he says openly Prov 23:7,  Matt 9:3

24:21   The ‘great tribulation’ quotes the language of Dan 12:1 where Daniel is speaking, in the ultimate fulfilment, of the time of the resurrection. However it had a partial fulfilment in the destruction of the temple in Jerusalem in AD 70.

The so-called Olivet Prophecy contained in this chapter is essentially a warning of the coming disaster of 70 AD.  A 143-day siege led by Titus killed approximately 1,000,000 Jews while thousands of others were taken captive. 

After a rebellion in 135 AD led by a false messiah Bar Kochba (see Matt 24:24) was crushed, Jerusalem was levelled.  However, the faithful who heeded the words of Jesus as he referred to the prophet Daniel, would escape the atrocities of the Roman onslaught.

Members of the ecclesia at Jerusalem moved to Pella, east of the River Jordan before the destruction began.  Although Matt. 24 deals mainly with the destruction of Jerusalem in 70 AD, it does give glimpses of the Lord's second coming.  One must be careful, though, to understand which details fit which event.

24:31 ‘The sound of a trumpet’ as a warning is used again by Paul – 1Thess 4:16-18 - where Paul is doubtless reminding his audience of Jesus’ words here.

Israel (lesson 16 of 20 from "Outline of Basic Bible Teachings" by Wes Booker)

I. Constituted God's kingdom on earth - 1Chron 28:5;29:23;2Chron 9:8;13:8

II. Overturned due to disobedience - Lev 26:31-33;Mic 3:9-12;Eze 21:25-27

III. Preserved in their dispersion - Jer 30:10-11;Amos 9:8

IV. Will be regathered to their land - Amos 9:11-12;Jer 31:27-28;Eze 36:22-31;37:15-28;Isa 11:10-16, etc.

V. To be repentant for past sins and therefore forgiven by God - Jer 31:31-34;Zech 12:10-14;13:8-9

VI. To be the most prominent nation in the world-wide kingdom - Mic 4:6-8;Jer 51:19-23;Isa 14:1-2;Zeph 3:13-20

VII. New Testament references to their reestablishment - Matt 24:32-33 compare Luke 13:6-9 (obvious allusion to Israel); Rom 11 (all the chapter - note especially verses 15,24-29)

24:34  Much has been speculated about when ‘this generation’ is speaking of. For the disciples they clearly would have thought about themselves. And for those who died a natural death the words of Jesus had a chilling fulfilment with the Roman destruction of the temple in AD 70.

Have you noticed that Jesus' reply in v4-13 is just a repeat of the parable of the sower? How many links can you find with Matt 13?

24:38-39          Much might be made of the idea that today’s morality is like it was in the days of Noah. Whilst this may be so the force of Jesus’ teaching is they ‘knew not until ...’ The suddenness of God’s intervention is the point. Likewise it will be on a very ‘normal’ day that the lord will return.

Matt 24:37-39

"But as the days of Noe were, so shall also the coming of the Son of man be... they were eating and drinking, marrying and giving in marriage... and knew not until the flood came, and took them all away..."

In a general context, Jesus is predicting that despite the dangerous, ominous events occurring on earth, people will be going about their usual routines without ever seriously considering the meaning of these events.

We are living in momentous times. We are the generation, yet; we can be so easily distracted by what the world has to offer, much to our spiritual detriment. Since these cataclysmic events may not affect us personally, it is so easy to lose sight of the times we are living in until it is too late. "Therefore, let us not sleep, as do others; but let us watch and be sober" (1Thess 5:6).

Matt 24:40-41

"Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken and the other left."

This passage of Scripture is often cited to prove a "rapture." The Greek word for "taken," is Strong's # <3880>, paralambano, and signifies, "to receive near... associate with oneself in any familiar or intimate act or relation." In other words, it is talking about a very close bond. The one taken, or accepted, becomes the bride of Christ (Rev 19:7).

"Left," on the other hand, is Strong's # <863>, aphiemi, from # <575> and signifies, "to send forth.... put (send) away." Aphiemi comes from two Greek words, apo # <575>, and means "from," denoting a separation, and hiemi, "to send." Put together it is: "to send from, forth, or away." This word does not mean to leave behind, but to drive away!

In stating that two men shall be together in a field, or two women shall be grinding meal together, one of whom shall be taken and the other left, there would be those in the Truth of close acquaintances, friendships, and couples who will be severed at the Judgment Seat, in that one would be accepted, and the other rejected.

Matt 24:44

“Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.”

The word, “ready” is hetoimos Strong's # <2092>, and means to be “prepared.” When we prepare for a trip, we make sure we have everything needed for the trip in advance of the trip that we may be ready when the day of our trip comes.

Jesus tells us how we are to be ready for his return and our trip to Sinai by immediately illustrating to us the parable of the ten virgins. These virgins are the believers who are not defiled by the beliefs of “churchianity.” The five wise virgins who are filled with the oil of the Word are those who thus had enough oil in their vessels while the foolish virgins who neglected the Word had an insufficiency in not preparing properly, and thus “took no oil with them.” (Matt 25:1-13).

What is a lamp worth without oil or insufficient oil? No matter how well trimmed the wicker is, it will soon burn out. If the Word of God is not rich in our hearts and flowing from our lips, we have very little oil, and our lamp will burn out. We have not prepared ourselves sufficiently; we are not ready!

Brother Frank Abel wrote in The Bible Magazine in 2008 an article entitled, “Are You Ready?” He writes: “… Many things taking place within our lifetime have been indicating the nearness of this great climax of human history, and even though millions of people have come and gone, our generation may be the one to actually witness this climax… Suddenly and unexpectedly your daily routine will be broken. You could be anywhere and doing whatever. Your mind will quickly assess the wisdom or the foolishness of your state of preparation in the days, months and possibly years that you have known about it… As the Bible states so clearly, ‘For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad’ (2Cor 5:10). Are you ready?”

Matt 24:3,34

“…what shall be the sign of thy coming, and of the end of the world? ...This generation shall not pass, till all these things be fulfilled.”

Clive Staples Lewis, the famed and highly respected “Christian” writer, and author of the “Chronicles of Narnia,” wrote in, “The World’s Last Night,” one of his last books before he died that, “…the apocalyptic beliefs of the first Christians have been proved to be false. It is clear from the New Testament that they all expected the Second Coming in their own lifetime. And worse still, they had a reason, and one which you will find very embarrassing. Their Master had told them so. He shared, and indeed created, their delusion. He said in so many words, this generation shall not pass till all these things be done. And he was wrong. He clearly knew no more about the end of the world than anyone else. It is certainly the most embarrassing verse in the Bible… The one exhibition of error and the one confession of ignorance grow side by side… The facts, then, are these: that Jesus professed himself (in some sense) ignorant, and within a moment showed that he really was so.”

Lewis challenged the idea of Christ’s Second Coming since their generation did end without a Second Coming. The cause of error in his interpretation has been the confounding of the “end of the world,” or aion, #165, “an age”, with the “latter days.” These are two distinct, separate, and very remote periods of time. A course of centuries has intervened since the “end of the age” of Judah’s commonwealth in 70 A.D. to the present day, referred to as the “latter days” when Christ will return a second time, an event copiously referred to in Scripture (Num 24:17-25; Isa 2:2-4; Jer 23:19-20; 48:47; Eze 38:14-16; Dan 2:28-45).

The “end of the world (age)” was the days of vengeance upon the Jewish people and rulers of the 42^ndgeneration. Their end had come when the Roman armies seized upon Jerusalem, and there was no deliverance for Judah. It was the Day of Judgment against unrighteous Israel, which the Lord shortened, or no flesh in the land of Israel would have escaped alive (Mark 13:20).

The catastrophic destruction of Jerusalem at the end of their Age in 70 A.D. types the future, and many of the references have a secondary application to the present, or impending times. Our world will never end, “the earth abideth forever” (Ecc 1:4), “world without end” (Eph 3:21; Isa 45:17). At Christ’s Second Coming, this present Age will end, but the world will not. It is important to make this distinction.

When the Apostles posed this question, they had no idea of the outpouring of destructive judgment awaiting Jerusalem, or the lapse of centuries before the Kingdom would be established. They were anxious to know what sign would precede the Lord’s manifestation as King, and Israel no longer subjected to Roman rule! The Lord’s answer is sharply divided between judgments on Jewry (Matt 24:4-28), and judgments on the Gentiles, such as is impending today (verses 30-31), on the generation that witnessed the budding of the "fig tree” – the nation of Israel (Luke 13:6-9) re-born in 1948 (Matt 24:32-34).

24:3   ‘privately’ indicates that the words which Jesus spoke  in this chapter were for the ears of his disciples. Indeed his enemies would take his words about the destruction of the temple to find fault with him

24:29   In speaking of the stars falling from heaven Jesus echoes the words of Dan 8:10

24:51   The ‘weeping and gnashing of teeth’ is a phrase that Jesus uses four times – Matt 8:12, 22:13, 24:51, 25:30in Matthew’s gospel and once – Luke 13:28 – outside Matthew’s gospel. Always associated with rejection at the time of the kingdom.

Matt 24:36

“But of that day and hour knoweth o man, no, not the angels of heaven, but my Father only.”

Why did Yahweh conceal the day of the flood from Noah (Matt 24:37-39) and the day of Judgment from Lot (Gen 19:23-25; Luke 17:28-30)? These two events are significant in Bible prophecy in relation to the prophecy of the return of Messiah. These events represent more than just the state of the people when Messiah returns to earth; Yeshua was also telling us more specifically when he will return than would appear just from a surface reading of these passages, important as they are (cf. Prov 25:2).

There is actually a concealed day found in one of the seven Feasts of Israel. It is called, Yom HaKeseh, which means “the Day of Concealment.” This feast is better known as Rosh HaShanah, or Yom Teruah, or the Feast of Trumpets. This feast started on the seventh month on the first day and lasted 10 days in which the trumpet was blown 10 times a day for 10 days, totaling 100 trumpet sounds. 

It is interesting to note that In the month of Elul, the sixth month of the ecclesiastical year of the Hebrew calendar, just prior to Rosh HaShanah, the shofar trumpet was blown each day except on the Sabbath days, and the last trump was not blown on the 30^th day to confuse and baffle their enemies as to the exact day their King would return (cf. 1Kin 1:39). Thus, the Israelites did not know when the shofar, the teruah gedolah, or great shout of the trumpet would announce the first day of Tishri.

The day of the 30^th trump was known as “the day that no man knows.” This last trump was the 30^th trump blast of the first trumpet sounded at nightfall when the first visible crescent of the moon was sighted. This determined and heralded the new moon day. No one knew exactly when this would happen. When the new moon was confirmed, the shofar was blown (cf. Psa 81:3-4). This brief period of silence between Elul and Tishrei is referred to as the Hidden Day, or Day of Concealment.

During the ten days of Rosh HaShanah, 100 trumpet blasts were blown from the shofar, the 100^th being the loudest and the longest. This last blast was sounded and there was no period of time that lapsed between the blowing of the trumpets, no “hidden” period. When the apostle Paul referred to the “last trump” (1Cor 15:52; 1Thess 4:16), it was the 30^th trump of Elul.

Teshuvah, during the 30 days of Elul, was a time of introspection, repentance, and returning to Yahweh. This was followed by the 10 days of Awe (tribulation period), which were the days from Rosh Hashanah to Yom Kippur (atonement). These two events were intertwined and equaled 40 days (total probationary period). The day interval between Elul and Tishri and the trumpet sound comprised the hidden day when the trumpet would be blown again, but no one knew when till the announcement came.

To our Western minds, Matt 24:36 spoken by Yeshua means that we cannot know when Messiah will return, but the phrase, “… But of that day and hour knoweth no man…” was a Jewish idiom for this very period time of silence, the hidden day, between the ending of Elul and beginning of Tishri!

The shofar was made originally of rams’ horns and the Israelites were instructed to blow this horn during the Feast of Trumpets (Lev 23:24). These blasts were teruah gedolahs, the same sound that was heard on top of Mt. Sinai when Yahweh addressed His people. It was the sound of jubilation, the sound of Yahweh’s presence, the sound used to cry out to Yahweh when His intervention was needed. It was the sound to declare war, and to call the people to an assembly (cf. Josh 6:4).

According to Maimonides, one of the greatest scholar in Diaspora Jewish History, the original horns came from the ram caught in the thicket that Abraham used as a burnt offering to Yahweh when he was stopped from sacrificing Isaac. There were two horns, left and right, but only one was used and this horn was passed on to Isaac, who passed it on to Jacob, who passed it on to Judah, etc. It is believed that the other horn will be blown by Messiah when he returns. He will be the one to blow the 30^th trumpet sound to announce the King has returned and this day is referred to as the Day of Concealment, or the day of Yom HaKeseh.

The Feast of Trumpets is next on the prophetic calendar, the spring Feasts having all been prophetically fulfilled.

24:14  The “end” that is coming is the end that Moses spoke of – DDeut 32:20 – when speaking of God’s judgment on rebellious Israel.

24:9   Jesus has already – Matt 10:22 – told the disciples that they would be hated.

24:13    In speaking of the blessings for those who “endure to the end” Jesus is laying out a very important principle. This principle is taken up by the inspired Apostle James – James 5:11 – when writing to his fellow believers.

24:15   Jesus’ encouragement to those listening to him to read and understand Daniel’s prophecy about the abomination that makes desolate shows that Jesus did not simply “spoon feed” his followers. He expected them to read scripture for themselves and to understand it.

24:17-18 The warning about not returning to the house echoes what |Jesus had already said –Luke 17:31 – on an earlier occasion.

24:43 is another occasion when words Jesus ad said before - Luke 12:39-40 – are represented. There is nothing wrong with repeating right teaching.

Matt 24:44

A reader writes: “… the writer [speaking of himself] proposes to bring to mind something of the counsel of God for his children. Brethren and sisters of the period immediately after WW1 must have wondered, as we are, if the end was near. It is conservatively estimated that around seventeen million people died from a flu epidemic in 1919-1920… You will know that many dates have been proposed.  1840 & 1844  By the Millerites, now known as the SDA. 1870  by bro John Thomas, in spite of no measurable return of Jews to Palestine at the time. 1914, 1917 & 1933  by the J.Ws The writer has seen several such times and knows from history of many more before his time… Be that as it may, the writer proposes to bring to mind something of the counsel of God for his children… What was known as the Suez crisis in 1956, and subsequent expectations, was a factor in my baptism the following year. I heard several stirring expositions in the 1980s that 1988 was going to be the year. It seemed to have substance – it was forty years after the new state of Israel.

In 2012, I was in Jamaica when it was widely believed in the Caribbean that Christ would return before the end of that year. Banners about it were widely seen. Many times people have congregated on the Mt of Olives in expectation, some of them having sold up to get there. In 2014, the U.K. Christadelphian magazine published a series of articles about ‘the blood moon’ in which it was alleged that because significant things had happened to the Jews in the years when the moon had been redder than usual, a red moon in 2017 would herald his return – a hundred years since the fall of Ottoman powers in Jerusalem. The trouble was that ‘red moons’ are quite common and, although well-documented, they did not always coincide precisely with a significant year for the Jews. 2017 came and went. 

Persuaded by the 'red moon' theory, a lovely respected brother locally, confidently spoke of Christ’s return before the end of 2018 at the latest. On the last day of 2018 he fell ill for no apparent reason (age 72 years) and was asleep in Christ before the end of two months. Christ has come for him.

Every time the predictions are found false, the hope of many in Christ is tested. That some are so shaken that they reject Christ should be no comfort. That They were not of us should be of no comfort. 1John 2:19…

My reply: Giving dates is never a wise thing to do, and must never be done. However, this does not exclude us from determining the times and seasons of our Lord's return because of certain events happening in certain years. No Christadelphian that I am aware of has given exact dates, only possibilities with the emphasis being on the nearness of Christ’s return. The signs given throughout past generations are a good thing, it gives us hope (cf. Prov 13:12). God has given His children warning signs for the purpose of being "ready," and are commanded to be so when Christ returns, though we do not know the day or hour (Matt 24:44). Furthermore, we do not know our date of death, which could happen before Christ returns, and this also warrants our readiness. We know from the parable of the five wise and five foolish virgins that not all of us will make it, and this contradicts your statement that, “The truest thing that can be said about the date of Christ’s return is that it will come when each saint rests in him.” This is unscriptural (Matt 22:14)!

Robert Roberts wrote that the Apocalypse’s “peculiar structure of the vision by which the end is apparently reached several times, and yet only once reached, when the whole of the inner sections of the vision are drawn out telescopically, one after the other. This peculiarity has led to the expectation of Christ’s appearing being indulged in, apparently with good reason, by several generations of believers since the Lord’s departure. It may strike you as strange that this premature expectation could be indulged in… They were, therefore, permitted to indulge in the hope of an earlier consummation of things that came within the scope of the divine purpose.” A WORD IN SEASON, UNTIL HE COME, p. 261, 262. While Brother Roberts analyzed the political events of his day: the fall of Papal