Comments for August 18

v.1-10 - When we see these little incidents recorded, here of a man of God who was clearly of significance but who is not even named, it makes us realise how selective the message is. The significance of this observation is that we should take note of every single word of scripture, as it is recorded in the greatest brevity, and must be studied to be of the greatest relevance to us. 2Tim2:15

v.1-6 - We have here an example of the incidents which would allow the people to test the prophets. At least part of what this prophet said took place immediately after he has spoken it, and the miracle of the disabling of Jeroboam's arm and its re-enabling were instant too.

Jeroboam was an evil king. Even though he had a direct message from a prophet sent to speak with him (13:1) he disregarded the message and sought to pursue his own plans (13:33)

:6-7 So Jeroboam is healed, despite his wickedness. However he then adds insult to injury by offering the prophet a 'reward' as if one can buy God's favour.

13:11 The 'old prophet' appears as a sad and inadequate old man perhaps seeking some revival of his former status by persuading the 'man of God' to share his meal. His subsequent actions show proper remorse and perhaps it can be said that God used his attempts to relive former glories to teach the lesson of obedience, to how severely God looked on the events associated with Bethel, and perhaps remind us older ones that we do get to an end of our former duties and have to ‘let go’ rather than pretend we can still do what once we did.

13:20 It is a little surprising to think of a prophet whose word is not of God later being used by God. The Heb. Phrase for ‘the prophet that brought him back’ occurs also in v23 where clearly it refers to 'he whom God has brought back' (that is to Bethel). Therefore the 'old prophet' of v11 (and who died in v18) is a false prophet and here the word of YHVH comes now to 'he who has been brought back' (the prophet of v1) and it is YHVH who speaks to him in v21. So, v26 'which he spake unto him'. The evil consisted in eating in idolatrous Bethel (v2) and in accepting as revelation that contrary to his own without asking God for confirmation. There are lessons here for us. Paraphrase, (As they sat at meat, the word of YHVH came to the prophet who had been brought back [to Bethel] and said to him, because you have disobeyed...')

13:24  The slaying of the prophet who disobeyed the word of the Lord brings judgment from God - judgment which is a fulfilment of Lev 26:22

V.33-34 No doubt Jeroboam would have liked to keep all these things to himself, but that was not the intention of God. The destruction of the alter,V.3 the withered hand,V.4 and the grave of the disobedient prophet :30 all stood as witnesses to the fact that God had spoken. The warning went unheeded.

One good deed does not compensate for the next evil one. The "Man of God" (1Kin 13:1) obeyed God at first, but then disobeyed when the old prophet invited him back to his house.  I admit that it would have been difficult for the younger prophet to differentiate, especially when the old man lied about "an angel
spake unto me by the word of the Lord".  But God does not change His mind, or go back on His word, and the younger man should have realised that.

V.18 The young prophet was duped by the lie from the old prophet, which cost him his life. 

There have always been those who have spoken falsely in the name of Yahweh - and not all have claimed to be prophets.  Take, for example, Rabshakeh's claim as he threatened Jerusalem (2Kin 18:25). 

Those speaking falsely in the name of Yahweh have continued through New Testament time right into our own.  It is our responsibility to examine all claims by the Word of God (1John 4:1).  No deviation from the Word of God is allowed (Deut 5:32).

I looked in an old Sunday School lesson (1895) and found the following comment regarding the
old prophet who lied.

Verse 32: The old prophet recognised the event as from God, and had implicit faith also in the fulfilment of what had been prophesied concerning altar. Vol. 32: The Christadelphian : Volume 32. 2001, c1895. The Christadelphian, volume 32. (electronic ed.). Logos Library System (Vol. 32, Page 148). Birmingham: Christadelphian Magazine & Publishing Association.
 
Would the nameless old prophet have been acting as the adversary to test the nameless man of God, even as God is the adversary/satan in David's being caused to number the children of Israel (probably in punishment of their rejecting their king [David/God]).
 
Do we recognize that the event was from God?  ln the idea of 2Cor 9:13 "Through the testing of this ministry, you glorify God by your obedience to the confession of the gospel of Christ, and by your sharing with them and with all others....."

13:2  This amazing prophecy of a man named Josiah was fulfilled in 2Chron 34:1.

V.18 We must obey the Word of God even if a messenger, claiming the authority of Yahweh, says differently (Gal 1:8).

13:4 The drying up of Jeroboam’s arm because he would not listen to the counsel of God made him a bad shepherd of the people. This idea is taken up by the prophet – Zech 11:17

HOW TO SEE A LIE

13:8    The prophet’s refusal of food from Jeroboam is because he does not want to be identified as having fellowship with the king. He has spoken God’s word and now he will leave.

There is a caution, in this episode, for believers and would-be believers.  If a religious authority figure, with apparent credentials, presents something, it must be checked out by the Word of God (the Bible). 

Such was the case of the Bereans, as they checked out the preaching of Paul and Silas in the scriptures (Acts 17:11).  If scripture agrees with what is presented, then accept it.  If it does not, then reject it.  The authority or charisma of the presenter has no bearing on the Truth, only the Word.

V.2 This prophecy was fulfilled by Josiah exactly as it had been foretold (2Kin 23:15-20).

V.13 This old man must have been a false prophet.  If he were a true prophet, he would not have lied (v.18).

And so, it would appear that it was a shock to the old man to actually receive a message from Yahweh (vs.20-22).   

This episode sounds similar to the account of the witch of Endor, who also received a manifestation from Yahweh.  That is the reason she cried out in shock (1Sam 28:12-14). 

Yahweh used both these false elements, the old prophet and the witch of Endor, to convey His message to the offending parties (Prov 26:5).

Like the witch of Endor, this old prophet did not seem to receive any sanction, from Yahweh, for his error.

13:11 that the sons came and told their father about the man of God shows that the old prophet, whilst living in a Godless environment wanted to know about the good things that happened. It is all too easy for us to dwell on the bad things and not be encouraged by the good things that happen.

13:16-18      The prophet who had been sent by God to speak to Jeroboam had been given clear instructions as to how to behave.  He disregarded those instructions.

v19. Note that he doesn't just disobey one commandment of God, but three. You can find them in v16-17.

v32: This is faith of a similar quality to that of Joseph, who asked to be buried in Canaan (see Hebrews 11:22). It was this sepulchre (burial place) that caught the eye of Josiah when this prophecy was fulfilled. See 2Kin 23:16-18.

v33: What do you think the phrase "lowest of the people" means? It cost several items of livestock to become a priest, which is not something a poor man could afford, so this is unlikely to be a comment about the man's lack of wealth. What else could it mean?

13:26   The way in which the prophet reacted on hearing of the death of the prophet who had returned to eat with him would indicate that he had no emotion for the dead prophet. However verses  :29-31that he did indeed mourn the death of the prophet.

13:24   The record is very careful hear to show us that the lion behaved out of character so that we might appreciate this was not natural “accident”. Under normal circumstances the lion would have taken its fill and moved away. Likewise the ass would have fled the scene.

Jeroboam lost the use of his right hand 1Kin 13:4 because he'd turned his back on Jerusalem 1Kin 12:27-28.  Thus Psa 137:5, even though it's a then future prophecy about the Babylonian captivity, applied to him.

1Kin 13:7-33 For us, there is exhortation and solemn warnings in this sad account.  The man of God from Judah (1Kin 13:1) spoke the true Word of the Lord.  However, having listened to the words of an old prophet, he then failed to test the words of the prophet with the Word of God to see if they were true.  To his cost, it transpired that the prophet from Bethel was lying (1Kin 13:18).

We, like the man of God from Judah have the example of Joshua and the Israelites (Josh 9:11-15).  Joshua believed the account of the Gibeonites without consulting the Lord.  They made peace and entered into fellowship with them sharing bread and wine.  We must test what those outside the household faith say, using the Word of God as our guide.

We also have the guidance given to the first century ecclesias.  Sometimes problems can occur among believers, so we must be prepared to examine what is said and compare it with the authority of the Scriptures (2Tim 2:15-16).  Like the words of the lying prophet, false teaching can be dangerous for us, if accepted, it can overthrow the faith of some (2Tim 2:17-18).  We must try the spirits (1John 4:1-3). 

The Word of God must always be our guide!

13:33  “after this …” indicates that there is a process of godlessness in king Jeroboam. God had made it clear that the Levites were to minister to Him – Num 1:50. It seems that Jeroboam sought to oppose God’s instruction by seeking exactly the opposite from what God wanted. Rather than choosing people who were selected by God he chose people who were not regarded by anyone 

13:1   Even if Jeroboam’s altar had been acceptable the honour to burn incense did not belong to the king, it was the duty and privilege of the priest. Uzziah, later, tried to do the same in Jerusalem – and was punished for his presumption – 2Chron 26:16-19

13:1     In this chapter we read,  9 times, “the word of the Lord” . It is emphasised that this is how God had spoken to the king and then the prophet.  That this is how God spoke is emphasised by 6 of those times saying “by the word of the Lord”.

13:6       The magnitude of God’s mercy is seen in the way in which Jeroboam, the sinful disobedient man, is healed in response to his appeal to God. Of course this does not justify sin but it indicates the extent of the mercy of God.

AFTER TROUBLE

Imagine the terror Jeroboam must have felt when he stretched out his hand to point at the prophet and all the muscles in his arm shrivelled up so that he couldn't move it. Not only that, but Jeroboam knew in his heart that the message of the prophet against him was true. Just to confirm the truth of the message, at the same time that Jeroboam's arm was shrivelled, the altar to his false God split in two and all the ashes poured out.

This was a crossroads moment for Jeroboam. He could choose to ignore God or turn back to him. Jeroboam's first words to the man of God were, "Intercede with the LORD your God and pray for me that my hand may be restored." (1Kin 13:6). But any commitment Jeroboam might have made was short lived. "Even after this, Jeroboam did not change his evil ways." (v.33).

If we, like Jeroboam, are brought to our knees by trouble from God, let's listen to him, change our ways and start living to please him.

13:2     The mention of Josiah by name is like the way in which Cyrus is named in advance – Isa 44:28

It is always interesting how easily we condemn the man of God who was deceived and perished because of his disobedience and yet I think the lesson is much broader than this. Like Moses who was faithful in all his house (Num. 12, Heb. 3) and the most meek (Num. 12) yet he made one mistake and he lost entry to the promised land. But do we thnk Moses was condemned for this failure? Consider the "man of God", The Lord did not allow his body to be devoured. Instead God made sure that the body was discovered and was given a proper mourning and a proper burial just as Moses received. It is interesting that the old prophet, who had been a false prophet to the "man of God" in fact is rewarded by using the grave of this younger prophet to escape the judgement that had been pronounced by the "man of God". He is rewarded not for his deception but for his faith in the words the younger prophet said, unlike Jeroboam who did not. 

As to the comments that God does not change his mind, unfortunately this is an incorrect statement. God regularly is shown to change his mind. God relented from destroying Jerusalem in 2 Sam 24:,12 showing mercy to David. God offerred Zedikiah to not burn Jerusalem if he would go out to the king of Babylon, even though he had said he would burn it, and even told Josiah that he would not relent because of Manassah. Under God's own law, a murderer and an adulter was to be killed, yet he did not do so to David. God said not Moabite should enter the congregation of Israel,  yet Ruth was accepted. He sent Jonah to the Ninevites to say he would destroy them, but did not because they repented. There are many examples of God making a pronouncement but because of his mercy he did not carry through. This is summarized in Ps. 106

  Psa 106:43  Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity. 

13:33  this prophecy is seen to be fulfilled when we read in 2Kin 23:15 of Josiah’s actions.

13:18  The prophet had been given clear instructions by God. He was not to spend time in Bethel. However he listened to another who claimed to have had a revelation from God who said that God’s instructions had changed. The consequences of listening to the changed message was that he died. We find the same idea in the Apostle Paul’s teaching –Gal 1:8 – where the inspired apostle warns against listening to anyone, even himself or an angel, who preached a different message.

13:11-15 Doubtless the prophet of Yahweh living in Bethel was lonely and missed the fellowship of those who shared his faith. However that did not justify his dishonesty though it seems that he did not suffer any punishment for his words but the prophet who had been commanded not to eat bread in Bethel did. Whilst the prophet who died has been given specific instructions the prophet who lived in Bethel had not. This explains why one was punished and the other was not.

13:4Jeroboam shows his true colours in rejecting the word of the God through the prophet. It is amazing that men and women disregard what God says – but we have to ask “Are we any different?”  Does our behaviour ever indicate that we do not believe what our Father has said?

13:7-8 The king was not simply being generous in offering food to the man of God. He was seeking fellowship – credibility – if the prophet had agreed to eat with the king he would be associated with the king’s evil practices. Hence the charge from God in the first place.

13:5-6  We might conclude, from the way that the record reads like a continuous series of events   that the altar was broken down in a way that did not require the intervention of man. The altar being broken down miraculously like the king’s hand became leprous.

v. 10 - by this action Nebuzaradan provided an interesting result - the poor of the people inherited the land, at least temporarily, each under their own vine, as it were. So even in this turmoil, and after 18 months of war (v.1,2) there is the plan of God shining forth in type. ch.40:7 2Kings 25:12 Eze.33:24. Reminiscent of the words of James in ch.2:5, and of the beatitudes of Jesus in Matt 5:1-12.

v.12-14 - How Jeremiah must have rejoiced at this change in his fortunes. He had been in the worst of circumstances for so much of his later life. This was an oasis in the desert, as it were.

39:6 In the description of what happened to Zedekiah that he saw his sons slain and then was blinded before being taken to Babylon we see how the words of Ezekiel (12:13) in Babylon were fulfilled.

:14 The way that the Babylonians dealt with Jeremiah is a further example of the care of his God for him.

39:1 'besieged it' quotes Deut 28:52. You will, if you have been marking your Bible since this site started, have noticed that Deuteronomy 28 and Leviticus 26 are quoted extensively by the prophets. Jeremiah in particular makes extensive quotations from these two chapters to show Israel that they, because of their actions, are being punished by God. This is important because it would be all too easy for Israel to think the problems they were experiencing were natural disasters which befall all.

V.7 Judah was blind to its sin; Like the poor, blinded king stumbling his way to Babylon, the people stumbled spiritually in the same direction. We need to be aware that many who supported the princes in the days of Zedekiah thought they were doing right.

V.11-12 It appears that Jeremiah's prophecies were known to Nebuchadnezzar through deserters (Jer 38:19;, Jer 39:9) Hence the kings kindness to him. "do him no harm"

Vs.16-18 Ebed-melech was not cut off, but was preserved for his trust in Yahweh.  If we trust in Yahweh, we shall also be preserved for salvation in the Kingdom (Prov 3:5,6).

God’s word came true.  Jerusalem was taken.  How it must have hurt the Lord God!

39:3  The six named men here answer to the six men of Eze 9:2 (a contemporary prophet) who had slaughter weapons in their hands as they went to destroy Jerusalem.

39:1-2 From the details in this chapter we can see that the siege of Jerusalem in the days of Zedekiah lasted 18 months. This will help us to understand the desperate state of the people n the city by the time the city was taken.

39:4-5 Zedekiah had already been told – Jer 34:3 - that he would not escape. So this was a vain attempt which showed his total lack of confidence in his God. So the words of :5 are inevitable.

Vs.1,2 The final invasion of Jerusalem began in January and lasted approximately one year and a half (which includes the time-out for the Babylonians to deal with the Egyptians).

V.5 Riblah is situated on the River Orontes, in Lebanon, about 143 km. north-east of Beirut.  The city was well situated to fertile plains, as well as the forests of Lebanon. Thus, all needs were well supplied.  It lay, about half-way, on the trade route between Egypt and Mesopotamia.  And so, it made an ideal garrison city as well as a trading stop-over.

39:9 The comment that the Chaldeans took the ‘remnant’ captive marks the final end of the kingdom of Judah. Despite the repeated warnings from the prophets the threefold captivity is now complete.

Jer 39:1,2 First Principles>Kingdom of God>Was overturned>History of fulfilment
5. Judah (the Southern Kingdom) continued for another 200 years after Israel, the Northern Kingdom and the last king was Zedekiah. It was overturned three times (prophesied Eze 21:25-27), then to remain desolate for many years Hos 3:4.
 - The first overturning was in BC 606 in Jehoiakim's reign. (Prophesied Jer 27:6) 2Kin 24:2, Dan 1:1, 2Chron 36:6.
 - The second overturning was in BC 597 in Jehoiachin's reign 2Kin 4:10, 2Chron 36:10.
 - The third overturning was in BC 587 in Zedekiah's reign. (Prophesied Jer 21:7, Jer 34:2) Jer 38:28, Jer 39:1,2, Jer 52:4-5, Eze 24:1-2, 2Kin 25:2, 2Chron 36:7.
Go to Deut 28:49 to see more details of the history of Israel and its overturning.

V.9 Had Zedekiah, his sons, and his officials stayed in Jerusalem, and surrendered, they would have been saved (Jer 38:17,18).

Vs.11,12 Yahweh used His servant Nebuchadnezzar to keep His prophet safe (Jer 27:6).

V.13 The Babylonian name pre-fix Nebu (or Nabu, in the case of Assyria), was in honour of Nebo the Babylonian god of literature and science.

V.14 Gedaliah was appointed, by Nebuchadnezzar, to be the Governor of Judah, in charge of the poor people who remained (v.10).

39:11-12 Having finished his witness against Judah from the days of Josiah God now provides Jeremiah with care. Humanly speaking the Chaldeans might have thought it a kindness to do because he, after all, had been encouraging the people to surrender to the Chaldeans. However God was in control of the care of Jeremiah even though it looked to be the most normal thing to happen. We should not think that the ‘natural;’ events in our lives are simply ‘chance’. Our God takes care of us also.

39:7   The description of what took place here is to be found also in 2Kin 25:7 and is spoken of by the contemporary prophet – Eze 19:9

39:11   The way in which Nebuchadrezzar took care of Jeremiah was promised to Jeremiah – Jer 15:21

39:8-10            The actions of Nebuchadnezzar were designed to prevent any uprising when he had gone back to Babylon. The buildings were destroyed – so there were no defences and the only people left were the “poor” that is those with no skills to plan a revolt.

A chapter of endings and beginnings

This is an important chapter so we're going to try to make some sense of it in case you've come to it without having read all of Jeremiah up to this point.

1. Jer 39 is telling the same events as 2Chron 36

2. Everything in the old testament has been building up to this point - as stated in 2Chron 36:14-21

3. Jeremiah had been warning the people about this event for many years - and they could have escaped it relatively unharmed (see Jer 27:6-12)

4. The king and nobles who rejected God's word suffered for it (compare Jer 27:8, 39:6)

5. The poor people and those who obeyed God's word came out of it relatively unscathed (compare Jer 27:11, 39:9-18)

6. Nebuchadnezzar already knew about Jeremiah's prophecies and personally gave command to save him (39:11)

39:5    Zedekiah was the king and so when all his sons were slain one might have thought that the end of the line of David had come. However the line did continue right down to Jesus as can be seen in the genealogy in Matt 1:1-16

EXACTLY AS HE SAID

If you have been reading through the book of Jeremiah and have finally got to chapter 39, one of the things you will notice is that everything Jeremiah had said in the previous few chapters happened exactly as he said it would. There were no "almosts", or forgotten bits, or things that didn't happen. Everything God said would happen did happen, and happened exactly as God said it would.

There are many other prophecies in the Bible as well. Quite a few have been fulfilled in the same sort of way that Jeremiah's prophecies became reality for the people in his day. But there are others that have not yet been fulfilled. Does that mean that God has lost interest? I think not.

Jeremiah's contemporaries thought that God would not notice or punish them for the evil they had done. They were very wrong. When God tells us what will happen in the future, he means it, and it will happen whether we want it to or not, whether we believe it or not. The prophecies of Jeremiah should leave us in no doubt about that. So let's listen to what God tells us about what is about to happen - the return of Jesus, resurrection, judgement and a new world order - and be ready for what he says will happen.

The fact that Nebuchadnezzar himself knew of Jeremiah and he gave the orders concerning Jeremiah might indicate a very personal interest on his part in his welfare. Could this interest have come from Daniel. Nebuchadnezzar certainly saw the power of God in Daniel, and we know that Daniel was aware of the prophecies of Jeremiah (Dan. 9:2), would not Nebuchadnezzar respected anyone who Daniel might recommend. 

39:18  In Jer 38 we read about the kindness that EbedMelech did in rescuing Jeremiah out of the dungeon. Here we learnt that his motivation for doing that was the fact that he trusted in God. So his actions were not simply compassion for another man. He showed compassion because he trusted God. One presumes that he recognised Jeremiah as a prophet of God and so sought to take care of him.

39:9   The way that Jeremiah speaks about the way that the Babylonians took the captives away is a fulfilment of what Jeremiah had said in Jer 21:9

39:3    This is a fulfilment of what Jeremiah had said before – Jer 1:15.

OUTLINE OF JEREMIAH

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

IV. The Present Fall of Jerusalem (Jeremiah 34:1 to 45:5)

   C. Events During the Fall (Jeremiah 39:1-18)

      1. Jer 39:1-18 - the collapse of Jerusalem (circa 586 BC) and the captivity of Judah (2Chron 36:5-23;2Kin 25:1-12;Jer 52:3-16)

          a. Jer 39:1-3 - the collapse of the city

             i. Jer 38:28 - Jeremiah was in the courtyard of the guard until the day Jerusalem was captured.

             ii. Jer 39:1-2 - During Zedekiah's reign the seige of Jerusalem lasted about 18 months till the Babylonians breached the city wall.

             iii. Jer 39:3 - According to "The Ministry of the Prophets" by C.C. Walker pp.203-4 it would appear that there are six princes but there are at most four and probably only two (the KJV/ESV make it appear to be six princes while the NIV makes it appear to be three).

          b. Jer 39:4-8 - The escape and capture of king Zedekiak (note Peter Forbes 2007 comment quoting Jer 34:3), and the burning and destruction of Jerusalem.

              i. Jer 39:4-5 - the Arabah or plains of Jericho would be in the area of the Valley of "Achor <5911>" (Josh 7:7, 20-26;Isa 65:10;Hos 2:14-15;Zech 14:9-10). V5 "plains or Arabah <6160>" and "Riblah <7247>" both indicate fertility.

              ii. Jer 39:6-7 (Eze 12:1-13 Ezekiel acting out a parable of what would happen to Jerusalem including the blinding of Zedekiah; Jer 32:4-5 Zedekiah told what would happen in advance).

          c. Jer 39:9-10 - the final Babylonian captivity of Judah (circa 586 BC) sent those in the city into a captivity exile while a remnant of the very poor were allowed to remain in Judah.

          d. Jer 39:11-14 - Jeremiah was released and protected (Jer 15:21;Prov 16:7).

          e, Jer 39:15-18 - Ebed-Melech (the Ethiopian who helped Jeremiah) was protected.

39:12   The injunction that Jeremiah should be looked after is exactly what God said would happen – Jer 15:11.

Ebed-melech the Ethiopian who is called a enuch in Jerm 38:7 is spared. There is no mention as to what happens to him but it is interesting that another Ethiopian in the Bible Act 8:27 is also a enuch. It would be interesting if Ebed-melech returned home and there was a geneological connection between the two which resulted in the word of eternal salvation being given to the Ethiopians through another eunch making Jermeiah's words even more of a blessing. Just an interesting speculation. 

39:16-17            One supposes that when Ebedmelech saved Jeremiah from the miry pit -   38:7-8 - he was not thinking about himself. But now, when the end of Zedekiah’s kingdom is clearly in sight and the slaughter that one might expect God remembers the good deeds of Ebedmelech and not only preserves him but tells Jeremiah to tell him that he will be safe. Such is the compassion of God and care for those who are faithful towards His servants.

39:10 Whilst the captivity by the Babylonians was decreed by God the Babylonians behaved as any captor would behave. They had their own objectives. One of the objectives was to enhance Babylon. That is one reason why captives were taken there., However there was no point in taking men and women who could add nothing to Babylon’s prosperity – so they were left in the land that had been conquered. That is, form a human standpoint, why the “poor of the people” were left.

39:17 there is no indication that any men sought for Ebed-Melech’s life but it would seem reasonable that there would have been men who wanted him dead when he had rescued Jeremiah from the pit.

39:1-2 The 18 month long siege was a time of terrible suffering for the inhabitants of Jerusalem. But it could easily have ended well for the inhabitants. If Zedekiah had submitted to the words of God through Jeremiah he would have surrendered. But he was found to be fighting against God – though he probably thought he was fighting the Chaldeans.

God’s words will be fulfilled no matter how long it takes. The 18 months provided an opportunity for repentance – such is the longsuffering of God.

39:1-2 The terrible 18 month long siege with all its privations, pain and sorrow could have been avoided if Zedekiah had listened to the words of the faithful prophet Jeremiah.

Zedekiah doubtless thought he was being patriotic resisting the enemy but, in fact, he was fighting against God as He had determined that the city would be taken.

39:13-14  the apparently casual way in which Jeremiah was recovered from the prison should be read as an indication that God’s words of safety to Jeremiah had been fulfilled precisely. The princes would not believe Jeremiah’s words and perished. Jeremiah believed God’s words and was saved.  It was as simple as that!

v.9 clearly speaks of times like those of Paul before Agrippa and Felix and Festus etc., but, given the obvious relevance of these verses to current events to take place before the return of Jesus, should we be expecting this type of treatment ourselves? If so, are we ready to give an answer for those things which we believe? 1Pet.3:15

Whereas we might think that this prophecy was given to show the disciples when Jerusalem was going to be overthrown by the Romans Jesus' focus is more personal. He is concerned to warn the disciples about the perils that would befall them at this time. Notice these words.
:5 take heed
:7 be ye not troubled
:9 take heed
:23 take heed
:33 take heed
:35 watch
:37 watch
Jesus' prime focus was to prepare his disciples for that terrible time rather than to tell them when it would be. Likewise we should view the prophecies about the events surrounding the return of Jesus as providing us with comfort and encouragement rather than try to work out in advance exactly what will happen, and then fall out with our brothers and sisters when they disagree with our interpretation.

We might think that the prophecy was a result of questioning by all the disciples. It was not. 'One' of the disciples commented about the temple. Jesus answered 'him' saying that the temple would be destroyed. It was only when they crossed the Kedron valley and sat down that three of them asked 'privately' when these things would happen (Mark 13:1-4)

I have always found the Mount Olivet prophecy very confusing. Some of the prophecy obviously applies to AD 70 and the destruction of Jerusalem, but it's almost impossible to fit all of it into this event. The rest of the prophecy seems to be speaking of the return of Christ, but it's very hard to work out which is which. Why this mix up?

In v4, the disciples ask Jesus the question "when will these things be, and what will be the sign when all these things will be fulfilled?". The disciples didn't realise then, that the time of the gentiles was to come after the destruction of the temple, and that the kingdom wouldn't come immediately. To them, the question was one question about one event. To Jesus, however, it was two questions, and he answered it as such.

13:14 In saying 'flee to the mountains' Jesus is quoting Gen 19:17 - the exhortation to Lot from the angels before the overthrow of Sodom. A clear warning for the disciples.

V.10 The world wide proclamation of the gospel is a Divine must. More and more we are coming into possession of the tools that enable us to proclaim the good news. The unprecedented progress in the knowledge of foreign languages; along with transportation and travel facilities beyond anything the world has ever known. 

Vs.24-27;32-37 This chapter contains what is termed the Olivet Prophecy. This  prophecy is essentially dealing with the events of AD 70,  but seems, also, to have references to Christ's Second Advent.  Comparable accounts can be found in Matt 24 and Luke 21. 

V.22 False prophets and false Christs did appear in the first century.  Gamaliel makes mention of a couple (Acts 5:36,37). The dates of their activities are not clear, although Josephus mentions a Theudas who led an unsuccessful rebellion against the Romans in 44 AD.

13:26  Jesus uses the words 'coming in the clouds' again (Mark 14:62) to the high priest signalling that his return is associated with the events of this chapter.

13:20 Notice that ‘for the elect’s sake he hath shortened those days’. God in His wisdom not only has made provision but He, through His son, is willing to tell us what He has planned also. Rather than trying to work out the details of what will happen around the time of the return of Jesus we maybe should focus on the care the Father has taken over us.

13:3 Mark, here adds the phrase opposite the temple, it allows our imagination to wonder a little, thinking of the picture the disciples would be looking at as the Master spoke to them. While listening to the words of doom, they would have been looking across the valley at the pride of the city. With the setting sun, the roof of the temple would have been bathed in a sea of golden glory. There would have also been the terraced courts, and the marble would have seemed to shine and sparkle in the light of the setting sun. There would have been total silence and a decree of sorrow among them. Now we can sense why the question was finally asked Tell us, when will this happen? 

13:12   The conflict between members of one family was prophesied by the prophet – Mic 7:6

13:14 Whilst we might wonder why Jesus was so enigmatic about the prophecy of Daniel we must remember that at this time in his life Jesus did not know everything yet – Mark 13:32.

Vs.32,33 We do not know precisely when the Lord will return.  Yes, we should watch current events as they unfold in the geo-political heavens.  This will bolster our faith and spur us on, especially if we talk it up amongst ourselves (Heb 10:25).  

Trying to conclude time frames for end-time prophecy, with numerical precision, is not helpful in the light of Matt 25:13 

Rather, let us just watch and pray, and stand firm (1Cor 16:13). 

13:26 ‘the son of man coming in the clouds’ echoes the words of Dan 7:13, clearly a latter day prophecy.

Peter, James and John are the prominent disciples in the gospels. So why is Andrew mentioned with them in v3? Could it be Andrew was the disciple who had spoken in v1, but had been too shy to ask Jesus for clarification? He may have been speaking about it with the others, when the more outgoing among them decided to ask Jesus. This is a simple example of how we're all different, and how we can all help each other along.

13:1   We, like the disciples, may be overawed by what we see.  The magnificence of Herod’s temple was of no value as those involved in using it had hearts which were far from Him.

Mark 13:28-30

“Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near… Verily I say unto you, that this generation shall not pass, till all these things be done.”

We learn from the parable of the fig tree (see also Matt 24:32-34; Luke 21:29-32), that the fig tree is symbolic of Israel, which had become fruitless (Jer 8:13; Luke 13:6-9). Israel was once a good fig tree to whom God promised to restore a Kingdom, and when God sent forth His branch, Jesus (see Zech 6:12-13), while he was still “tender,” (young in years), the Branch (Jesus) was “cut off” (crucified). However, the Branch would sprout “leaves” (ecclesia made up mostly of Gentiles), and those leaves would be grafted into the Branch, and afterward, the fig tree (Israel) would re-bud and ultimately produce fruit (Israel saved).

Israel had become a, “valley of dry bones” (Eze 37), but Israel would be restored in their homeland at a future time. Jesus’ very death and resurrection served as a paradigm for the restoration, and the rebuilding of the fig tree, or national Israel. This sign happened in 1948 when Israel rose again into existence and was declared a nation! “…can these bones live? “…ye shall live, and I shall place you in your own land” (Eze 37:3,14). The generation that witnessed the resurrection of the “dry bones” (Israel) is the generation Jesus referred to when he said, “… this generation shall not pass, till all these things be done.”

13:9   The warning that they would be delivered to councils (the Jewish authorities) had been spoken before to the disciples – Luke 12:11. Jesus re states his point because it is now immediately relevant to their question.

13:16  Our possessions are so often very important to us.  Have you ever had to decide what is important to you when in a fire or some other emergency you have had to leave a building quickly? What would you feel you had to take with you? Could you leave it all behind recognising that the intrinsic value of all that this world has to offer is nothing? It will be like that when Christ returns. Will we be able to leave everything or are the transient things which appear so valuable so precious to us?

13:28   On the mount of Olives Jesus had cursed a fig tree – Matt 21:19 - so, on the mount of Olive, which is where the disciples were when Jesus spoke the words of this chapter, we might imagine that Jesus points to that withered fig tree to make his point.

13:8    The prophecy of famines was fulfilled at least once in the early years of the Christian church – Acts 21:28

Mark 13:26    It is possible for us to come in Jesus’ name as we may be his “brethren” however our actions and words might belie the claim we make! Claiming to be one of his disciples is not sufficient. Our words and actions must be consistent with our claim – else we fall foul of Jesus’ warning here.

Mark 13:28-30 (cf. Matt 24:32,33; Luke 21:29-31)

“Now learn the parable of the fig tree… when ye shall see these things come to pass, know that it is nigh, even at the door…this generation shall not pass till all these things be done.”

Biblical numbers all deal with a nation, or people that pertain to testing, release, deliverance, captivity and judgment. I am not date-setting, but I am attempting to show just how near the return of the Messiah really is. 2017 proves to be a very significant year, as the following will show:

120 years (Gen 6:8) were the years that Noah preached before God executed His judgments on a wicked world. Yahshua tells us that the generation after the budding of the Fig Tree, or Israel, would be just like Noah’s day (Matt 24:22). God’s end-time time clock is around Israel. We need to keep this in mind. The years given here are every bit as important as the wickedness of this Age.

The physical return of the nation of Israel commenced slowly in its stages, beginning with the noise of Leon Pinsker, a Polish Jew, in 1878, after which he published his book, Auto Emancipation in 1882 advocating the idea of Jews moving back to Palestine and buying property. This was the embryonic stage of Zionism. This noise increased with Theodor Herzl’s book, The Jewish State, which strongly urged a Jewish settlement in Palestine with self-government

120 years: In 1897, the First Zionist Congress was held in Switzerland by Theodor Herzl. It was the first official act to prepare for an Israeli homeland. The budding began in 1897, not in 1948, as taught by the majority! (cf. https://medlineplus.gov/ency/article/002398.htm). The budding stage occurs several weeks (of years, Scripturally speaking) after the embryonic stage. Add to this year 120, and it brings us to 2017.

100 years (Gen 15:13,16) is the first use of a generation being 100 years. Israel was ill-treated for 400 years and came out of Egypt in the 4th generation. (please read my notes on Gal 3:17 and Acts 7:6). It is interesting to note that the Mamluks, who had been reigning in Jerusalem since 1250, were conquered in 1517 by the Ottoman Turks. They remained for eight jubilees (8 x 50 = 400 years), that is, they were in Jerusalem for 400 years. Exactly 400 years later, in 1917, the Ottoman Turks were conquered by the British under General Allenby! The League of Nations conferred the Mandate for the Holy Land and Jerusalem to the British. Thus, from 1917, under International Law, Jerusalem was no-man’s land and remained so for one jubilee.

70 years for prophecy completion. Israel was in Babylonian bondage for 70 years (cf. Dan 9:24). 70 years is also the length of man’s life (cf. Psa 90:10). While Yahweh can and has extended man’s life, it shows that a period of 70 years is a complete generation of man.

50 years is the Jubilee when all debts are forgiven, slaves set free, and a time for celebration. J.W. Bullinger in Numbers in Scripture also associates 50 with the number of judgment. The flood lasted for 150 days (50x3).

40 years is a period of judgment and testing for individuals and/or nations. Yahweh led Israel out of Egypt 40 years (Psa 95:10). It rained 40 days and 40 nights during Noah’s flood. Moses was on Mt. Sinai for 40 days. Elijah fasted for 40 days. Yahshua was tempted for 40 days.

The numbers 120, 100, 70, 50, and 40 are very significant numbers in Scripture. Since God’s end-time clock is associated with Israel and the city of Jerusalem (Eze 36, Eze 37; Dan 9), then these numbers must be taken into account beginning with the budding of the fig tree.

In 1917, a jubilee year, the Balfour declaration gave the Jews the legal right to settle in Israel. The Holy Land was placed under British Mandate by the League of Nations, and literally belonged to no nation. A generation according to Gen 15:13,16 is 100 years. Adding 100 to 1917 is 2017.

1947/8 is the birth of the nation of Israel. 70 years later may well mark the end of their independent secular nation. Israel will be 70 years old in 2017/18.

In 1967, a jubilee year, Jerusalem was now under complete Israeli ownership. Up until this time, Jerusalem was still divided by a strip of land, with Jordan controlling the eastern part and Israel controlling the western part. 50 years from 1967 is 2017/18, another jubilee year.

In 1977/78, Menachem Begin, Prime Minister of Israel, signed the Camp David Peace Accords with Egyptian President Anwar Sadat initiated by U.S. President Jimmy Carter. This incited the Arabs, they assassinated Sadat, which eventually resulted in two intifadas by Yasser Arafat, leader of the PLO. 1977/78 began a final time of testing for Israel. 40 years from 1977/78 is 2017/18.

13:19    Notice the almost incidental way in which Jesus speaks of the creation when he gives the time period in this verse.

13:3  One –  13:1 of the disciples had drew Jesus’ attention to the temple building. But now there are three asking him a question. Maybe one of the three asked the initial question.

Mark 13:37

“And what I say unto you I say unto all, Watch.”