Comments for August 27

v.26,27 There seem to be a number of occasions when prophets were imprisoned for speaking the words of the Lord in truth, (e.g. 2Chron.16:10 Jer. 29:26) and God allowed this suffering for his prophets. We do well to remember that God has not promised us an easy life either. We too can easily fall victim to the whim of men, just as Jesus did, and if we do, we should count it all joy - James 1:2

v.17 In speaking of people as being sheep without a shepherd we are seeing a theme which runs through Scripture. Numbers 27:17, here, 2 Chronicles 18:16 Matthew 9:36 Mark 6:34
Thus it is easy to see why Jesus is presented as the 'chief shepherd' 1 Peter 5:4

v.6 - The King of Israel's reaction to the request of Jehoshaphat is quite interesting. In response to the request to enquire of the Lord over the wisdom of their actions, he gathers together some 500 prophets who are not of the Lord, based, it seems on the principle that they say what he wants to hear. We must be very careful not to do this. When we reach a turning point in our lives, where do we turn for advice on what to do?

21:20 So Ahab's fate is sealed. We receive an insight into how the Lord will work in a man's life so that he chooses his own way - but the will of the Lord is fulfilled.

Jehoshaphat's behaviour might seem a little odd. Why was he willing to cast in his lot with Ahab? Well, Ramothgilead, a city of refuge, was in enemy hands. However there is a more pertinent reason. Ahab's daughter was married to Jehoshaphat's son (2 Kings 8:16)

22:34 Despite all his careful planning Ahab died in battle - just as God had told him.  Are we so naive at times that we think we can deceive God?

V.39 In addition to the further adornment of the house in Samaria with costly ivories. Ahab built a second residence in Jezreel at which his favourite wife Jezebel had her own establishment.(1Kin 21; 2Kin 9:30) It is in the reign of Ahab that we see for the first time the indulgence in luxury that was to be the characteristic of the kings of Israel.

God had forecast Ahab's death.  But the actual gentile soldier who aimlessly shot an arrow into the air, little thought that the Lord was guiding his hands.  The arrow was miraculously guided through the joints of Ahab's armour, and fatally wounded the wicked king of Israel (1Kin 22:34).  God's prophecies DO come true.

Ahab at this time was being led to his downfall, but still refused to listen to Micaiah, he committed the prophet to prison. Micaiah was a true prophet. In spite of all Ahab's precautions in disguising himself, we see that the arrow of an unnamed man pierced his armour, and he died that evening. Fulfilling the words spoken by Elijah (1Kin 21:19)

22:3-4 Israel and Judah had been at variance with each other because Israel was Godless and Judah, under the influence of Jehoshaphat, was Godly. Therefore is was not correct for Jehoshaphat to say "I am as thou … my horses are thy horses". Whilst it is right to seek to recover a lost brother it is not right to try to gain him by descending to his way of thinking., There is the requirement to save, whilst remaining unspotted – Jude 1:23

WHAT WE WANT TO HEAR

V.8 Ahab was narcissistic and he wanted to hear only good things about himself.  Truth took a back seat to his being stroked (a).  Paul warns Timothy that Gospel Truth would also take a back seat to popular theology (2Tim 4:3).  Destruction was the end result for Ahab.  The same awaits those who accept false theological doctrines.

V.43 Jehoshaphat was considered a good king, while Ahab was a bad king (1Kin 16:30).   It seems strange, therefore, that Jehoshaphat would associate with Ahab.  The reason he did associate with Ahab was that Jehoram, Jehoshaphat's son, had married Ahab's daughter (2Kin 8:16-18).

(a) Brother Michael probably means, by this colloquialism, that Ahab preferred adulation / praise rather than the truth. 

22:8    Ahab’s comment about Micaiah indicates his true colours. He only likes people who flatter him. Do we ever see that trait in ourselves?

V.7 It seems strange that Jehoshaphat would not be satisfied with the unanimous conclusion of four hundred prophets. His dissatisfaction was prompted by Yahweh so that Micaiah could be summoned. Ahab did not volunteer Micaiah's services, at the beginning, because he wanted to hear only good things concerning himself.

When we pray for help, do we expect only good outcomes for ourselves; or are we prepared to accept what Yahweh will give, whatever that is?

Vs.30,37,38 Ahab thought he could cheat death by disguising himself. A random shot, by an archer, killed Ahab and prophecy was fulfilled. Of course, the arrow that killed Ahab was no accident, but was guided by Yahweh.  Nobody can hide from Yahweh or His judgements (Job 34:21,22).

22:10 The way that the kings saw themselves in all their pomp and finery is contrasted, by the prophet – 1Kin 22:19 – who saw, by inspiration, things as they really were God was supreme and the two kings but were but mere men.

V.3 Ramoth-Gilead was a Levitical city, and one of the six cities set aside for refuge (one of the three cities east of the Jordan) (Deut 4:43; Josh 21:38).  Ramoth-Gilead  was still in Syrian hands, and Ahab decided it should come back to Israel.

V.6 These prophets belonged to Jezebel.  In the system that was set up at that time, men worshipped Baal, and women worshipped Asherah (1Kin 18:19). It was only the prophets of Baal who were at Carmel, and who were killed by Elijah (1Kin 18:22,40). Jezebel’s prophets were not affected, and remained to give Ahab this (false) counsel.

V.7 Jehoshaphat had no confidence in Jezebel’s prophets of the groves.

V.11 Zedekiah, a false prophet, wanted to impress and flatter the kings.  The two horns represented Ahab and Jehoshaphat.

V.15 Micaiah was being very sarcastic.  One can imagine the caustic tone of voice that he used.

V.17 After having his bit of fun, Micaiah delivered the truth that Israel will be defeated and its king killed.

V.25 Scripture does not tell us of Zedekiah's demise. The defeat of Israel, and his false prophecy would not sit well with Jezebel.  One can surmise that Zedekiah would have hidden himself from the wrath of the vicious queen.  But, knowing Jezebel’s track record, Zedekiah would not be safe for long.

Vs.26,27 Those who tell God’s Truth are, generally, not well received.  That is the price one must be prepared to pay as a spokesperson for Yahweh.  But, the faithful will receive the reward of eternal life (Heb 11:35-40).

V.38 What was prophesied came true  (1Kin 21:19).

V.47 Since David conquered the Edomites, thy were ruled by deputies, who were selected by the kings of Judah.

22:49 ‘But Jehoshaphat would not’ shows us that he had learnt his lesson about association with the kings of Israel.

1Kin 22:2 - Jehoshaphat "came down" [Heb. "yarad" (3381) means "to descend (literally to go to a lower region; or figuratively to fall)"] literally and spiritually in aligning himself with Ahab who (2Chron 18:2) "persuaded" [Heb. "suth" (5496) means "seduced, persuaded, enticed, etc."] Jehoshaphat by showing him honour and respect with numerous sacrifices, etc.

1Kin 22:30 - sin/evil is often deceptive and disguised not unlike the lying serpent who persuaded Eve she wouldn't die (Gen 3:1-6,21) - after sinning they needed to be covered by a sacrifice.

1Kin 22:11 - "Zedekiah" [(6667) means "Jehovah (Yahweh) is righteous"]; "Chenaanah" [(3668) means "trader"]; perhaps the horns of iron intended to "push" [Heb. "nagach" (5055) means "gore, push, (figuratively) to war against"] or gore the "Syrians" [NIV "Arameans" (758) means "exalted, the highlands"] which linguistically could almost be an echo of the exalted Christ when he was crucified and exchanged or traded his life of sinful nature for immortality.

Names that may in some way echo Christ or God manifestation (1Kin 22:8,41,42,50) - V.8 "Micaiah" [(4321) means "who is like God"]; V.8 "Imlah" [(3229) means "whom God will fill up"]; V.41 "Asa" [(609) means "healer, physician"]; V.42 "Azubah" [(5805) means "forsaken"] and perhaps reminds of Christ's quote, "My God, my God, why have you forsaken me?" (Psa 22:1;Matt 27:46); V.42 "Shilhi" [(7977) means "missive, armed"] and perhaps reminds of Christ being sent armed with the Word of God; V.50 "Jehoram" [(3088) means "Jehovah is exalted, Jehovah is raised"] and perhaps emphasizes that while God might exalt the Syrians to punish Israel and Ahab, the one truly exalted would be God with His future resurrected son to be at His right hand.

1Kin 22:48-49  Jehoshaphat King of Judah made three unwise alliances with faithless kings of Israel. 
1) His son, Jehoram married Ahab’s daughter. (2Chron 21:5-6). Jehoshaphat therefore was joined by marriage affinity with the house of Ahab (2Chron 18:1).  .
2) Jehoshaphat constructed ships at Ezion-geber in an alliance with Ahaziah king of Israel to go to Tharshish, compare 1Kin 22:48 with 2Chron 20:35-37). The Lord intervened and the ships were broken up.
3) Jehoshaphat joined in a military alliance with Jehoram (son of Ahab) King of Israel to subdue the Moabites.
The faithful servant of the Lord avoids alliances with those who do not share the faith.  Unwise alliances, can take many forms, such as business, marriage to one who does not share our faith or dedicating ourselves to generating wealth and accumulating possessions can take us away from serving our God.

Jehoshaphat eventually declined to make a further alliance with Ahaziah (1Kings 22:49).  Do we learn from our mistakes.

22:29-30       One wonders why Jehoshaphat, having heard the words of the prophet, was willing to accede to Ahab’s plan.  Maybe an indication that once we are ‘friends’ with God’s enemies we are compromised further and further.  Jehoshaphat would have had great difficulty objecting to what Ahab had requested now he was compromised.

1Kin 22:19-24 -

22:5-7 Jehoshaphat doubtless was aware of Ahab’s religious views. However he still asked him to enquire. But shows his unease by asking whether there is a “prophet of Yahweh”. Jehoshaphat was compromised and even though he tried to get Ahab to look to Yahweh the whole procedure was doomed. How often do we compromise ourselves and then try to salvage something good out of it rather than just walk away from the compromise?

22:19-22          A rare, possibly unique, insight into how the angels work to bring about God’s plan.

22:1   Repeatedly through this chapter we learn that the king of Judah was Jehoshaphat. However repeatedly the king of Israel is not named. 

The alliance between Israel and Judah had devastating consequences. As a result Jehoshaphat's son married Jezebel's daughter, who later killed all but one of the heirs to the throne of Judah (see 2Chron 21:4-6). We should be careful what we start in our lifetime that may affect future generations.

22:23-26        On witnessing the conflict between Zedekiah and Micaiah Ahab, yet again, made the wrong choice. He disregarded the words of the true prophet and believed what Zedekiah had said. How often do we listen to that which is appealing rather than that which we know to be true?

22:15-16       The king of Israel (Ahab) was in a cleft stick. He hated Micaiah because of his words but now when he was told that he would win the battle he still did not believe him!

22:15-16            Micaiah said what Ahab wanted to hear but, it seems, that there was something in the way in which it was said that annoyed Ahab. Whilst the written word does not often reveal the tone of the voice speaking the context and reaction often tells us.

22:51   In telling us the relationship between Ahaziah and Jehoshaphat we are provided with a detail which will help us to draw our own table of the relationship between the kings of Israel and Judah.

22:43  Notice the twofold description of Jehoshaphat. His faithfulness did not extend to the removal of the high places of worship of false God’s

22:53 Whilst we doubtless do not “serve Baal” as did Ahaziah we should reflect on how God feels at that worship. God was angry. Do we ever consider that our heavenly Father is angry at the deliberate rebellious acts we perform in our lives?

22:4 Good king Jehoshaphat’s behaviour, maybe, can be understood this way. He accepted the divided kingdom – unlike the kings of Judah before him – and sought alliances with Ahab to stabilise the relationship between two parts of God’s children. So his son married Ahab’s daughter.  2Chron 21:6 / 2Kin 8:18. If my assumption is correct Jehoshaphat was trying to make the best of a bad job. So good king Jehoshaphat got entangled in a disastrous alliance. But his motives were good.

22:42-47 The final comment in 1 Kings about Jehoshaphat “(He) made peace with the king of Israel” is an indication of the focus of his  willingness to try and work with Ahab. Jehoshaphat is seen as a “good” king (:43)“doing that which is right in the eyes of the Lord”  One good thing would be the reconciliation of brethren that they might “be one”. From the way that Ahab seems to have been dominated by Jezebel but from time to time showed remorse possibly indicates why Jehoshaphat was willing to try to recover Ahab from his sinfulness.

22:38 During the reign of Jehoshaphat Edom was subject to Judah. However when his son Jehoram rose to the throne Edom revolted and appointed a king themselves – 2Chron 21:8

v.10 - we are reminded of God's ability to see into our secret places and make them bare. His actual reaction depends on us. There was such a contrast between Jacob and Esau, so much so that God says 'Jacob have I loved, but Esau have I hated' as recorded in Rom.9:13, quoted from Malachi 1:2-3. Both of the same stock, yet one is covered and the other is laid bare. We have that choice too. Eze.16:7

The judgement upon :1 Ammon :7 Edom :23 Damascus :28 Kedar Hazor mark the final list of nations and cities that Jeremiah spoke against. Thus it can be seen that the Babylonian invasion was a massive event. These events, in general, are a pattern of the events associated with the return of Christ. Just as Babylon was finally destroyed and Israel restored under Ezra and Nehemiah we can be sure that Jesus will return and Jerusalem will at last be a praise in the earth.

v.8 - It was appropriate to use the phrase 'dwell deep' of Dedan, as Dedan means 'The Low Country'. 'Dwell deep' is a way of saying dwell securely.

49:7-14 In speaking of judgement on Edom Jeremiah quotes the words of the earlier prophet Obadiah

Obadiah prophesied against Edom. Jeremiah is reinforcing his words and, it seems, saying that Obadiah's words would be fulfilled through the Babylonians.

So we see the linking of these countries / tribes is not arbitrary. They are all sons of Shem. From the same line as Israel.

49:2 The burning of the daughters by fire possibly indicates that God's controversy with Ammon was their false worship which was spiritual fornication for the daughter of an priest who played the whore was to be burned with fire. (Lev 21:9)

V.17 Jeremiah does not name the nation that would bring this judgement upon Edom, but when we look at Jer 49:19 &V22 and compare it with Deut 28:26,49  We see there can be no doubt that he intends us to understand, that just as Nebuchadnezzar invaded Israel, so would also the king of Babylon be the instrument of God's judgement upon Edom.

Ammon’s territory was to the east of Jordan, beyond the two and a half tribes of Israel. Syria and its capital of Damascus is also included in Jer 49:23-27.   Kedar and Elam are further east, while Hazor (Jer 49:30-33) is either in the north of Israel, (or is a territory not mentioned in the Bible Atlas.) Do note that it is Babylon who is again to act as God’s servant, and take vengeance on these nations, see Jer 49:28,30.  

49:30  Whereas God had provided encouragement to the inhabitants of Jerusalem when He told them they were to be taken captive by the Babylonians the inhabitants of Kedar – and the other places for that matter – were given no comfort at all. Thus we see that Yahweh has a concern for His people despite the awful things that He brought upon them.

49:6,39 Notice that Edom and Elam were to be restored to their territory indicating that the events spoken of these regions would be short lived, relatively. Just like Judah was to return after 70 years.

49:11 The fatherless and widows are told that the only place where they can rest their hope is in God, in this we see the evidence of God's mercy to Esau, as we have read in the past two chapters, to both Moab and Ammon (Jer 48:17, Jer 49:6)

V.1 There was none of God's chosen people in Gad because the Assyrians had taken them away. The people would, subsequently, return and occupy the land.

Vs.2,6 Ammon was to be destroyed.  However, Yahweh would restore the nation.  This merciful act was in respect to righteous Lot who was Ammon's patriarch (Gen 19:36-38).

Vs.10,11Yahweh vowed punishment on Edom.  Nevertheless, in His mercy, He promised to protect the widows and orphans (Psa 68:5). 

49:34 So we are now given details of a prophecy that Jeremiah had spoken long before the taking of Zedekiah captive. We have made this point before but it bears making again. We should not presume that Jeremiah’s prophecy is in chronological order.

V.1 The king (KJV) refers to the Ammonite god Milcom; sometimes known as Malcham; but best known as Molech (1Kin 11:5,7; Zeph 1:5).  Molech was the fire-god, and chief god among the Ammonites.

V.4 The term backsliding daughter (KJV); faithless daughter (ESV), is a reference to Ammon and its heritage.  The father of the Ammonites was Ben-ammi, the son of Lot (Gen 19:38). 

Lot was a righteous man who feared Yahweh (2Pet 2:7,8).  However, Lot's sons, born through incestuous relations with his daughters, became idolaters.

Vs.7,8 Edom is another example of a member of a righteous family who went the way of idolatry.  Edom is a reference to Esau (Gen 32:3).  Esau was a rebel in the family of Jacob, whose hand would always be against his brother. 

David had subdued Edom.  But, Edom rebelled under the rule of Jehoram (2Chron 21:8-10). And, since that time, Edom had done everything it could to attack Yahweh’s people (Eze 25:12).  Edom has become an epithet for all the enemies of God’s people.  Edom will be destroyed in the end times (Amos 9:11,12).

V.13 There are two Bozrahs in the Bible: one in Edom, as mentioned here; and the other in Moab (Jer 48:24).

In the time of the end, there will be a great slaughter of Yahweh’s enemies.  Jesus and the redeemed saints will wage war on the foe.  There is a description of this divine band coming from Bozrah in Edom, having engaged the enemy and beaten it, in that area (Isa 63:1).

V.20 Teman was a son of Esau (Gen 36:11).  Teman was also situated in Idumea (from whence came the Herods). 

Teman also figures in during the end times when Jesus and His divine band of saints destroy the enemy which has invaded the region (Deut 33:2; Hab 3:3).

V.36 Elam was an independent region situated opposite Babylon, on the banks of the Tigris.  It became a province of Babylon under Nebuchadnezzar (Dan 8:2).  Later, Elam helped Cyrus in his overthrow of the Babylonians (Isa 21:2).  When Jesus returns, Elam will have its fortunes restored (v.39).

v7 appears to be a reference to Eliphaz, the Temanite who was a wise friend of Job (Job 2:11).

49:1 Jeremiah is now saying that the prophecy of Amos – Amos 1:13 – was going to be fulfilled. It might have seemed that what Amos had said so long ago was not going to be fulfilled but now Judah are in captivity God turns His attention to the nations who had caused Israel problems.

49:36  In this chapter Jeremiah has spoken against a number of countries speaking of the way in which the Chaldeans would overrun the countries round Israel. We rightly focus on the punishment of Judah by the Babylonians. However we should appreciate, from the scope of Babylon’s conquests, that the Chaldeans were a very great power

49:4   Uneducated in the Word of God the Ammonites trusted in themselves.  Sadly Israel did likewise because they did not hearken to the word that they had heard. What about us?

Jer 49 This word against :1 Ammon :7 Edom :23 Damascus :28 Kedar :34 Elam follows on from Jer 25:19-26 where the prophet had spoken against the Ammon at the conference to discuss the problems of the forthcoming invasion of the Babylonians.

NO SONS? NO HEIRS?

"This is what the LORD says, 'Has Israel no sons? Has she no heirs? Why then has Molech taken possession of Gad? Why do his people live in it's towns?" (Jer 49:1)

As church congregations have dwindled over the past twenty or thirty years among many established Christian denominations, the same questions could be asked. "Where are the children? Where are the heirs?" Why has this place of worship been taken over by Muslims? Where are the Christians, in what used to be a Christian town?"

Apathy towards the things of God, and the attractions of the world, and the fast pace of life have lured us away from God, while the discipline and fervent spirit of the Muslim world is promoting the growth that has overtaken Christianity in many areas.

It is all very well to look at the general picture, but what is happening in our own families and churches? Do we have children and heirs to carry on the faith beyond us? Are we personally staying strong and enthusiastic for our God and encouraging others with us?

Let's do what we can to make sure our Christian legacy follows on strongly after us.

49:39  In speaking of the “latte days” Jeremiah is speaking of a time long after the time of the Chaldean invasion. He is looking to the time when Jesus will return and the fortunes of many nations will change.

49:6   God is here speaking of a regathering of Ammon  in the same way that He speaks of the regathering of Israel. – Jer 30:3 etc. and has already spoken of Moab – Jer 48:47. Remember that Amon and Moab were brothers – sons of Lot – Gen 19:37-38

49:3    The mention of “Heshbon”  here as well in  48:2,34,45 in a prophecy against Moab would imply that Heshbon was a significant place to both eh Moabites and Ammonites.

OUTLINE OF JEREMIAH

PART THREE -- THE PROPHECIES TO THE GENTILES (Jeremiah 46:1 to 51:64)

IV. Prophecies Against Ammon (Jer 49:1-6)

   A. prophecies against Ammon and Moab (Eze 25:1-11)

   B.  Ammonites had afflicted Israel (Amos 1:13-15)

   C. Ammon was north of Moab and to the east of the Jordan and Dead Sea.

   D. Jer 49:1-5 the condemnation of Ammon

      1. V1 - Ammon went over her border to possess the land intended for the Israelite tribe of Gad; Milcom/Molech was Ammon's national god (compare with 1Kin 11:5,33); Ammonites<5984>

      2. VS 1-2,3 - Ammon was a descendant of Shem and Lot was Ammon's patriarch (Gen 19:36-38).

      3. VS 1,3 - Milcom, the god of Ammon, is spoken of as if IT WAS Ammon.

      4. V2 - Israel repossessing their own land from Ammon; Rabbath Ammon (Rabbah) was the capital of the Ammonites; Ammonites<5983>; her "daughters<1323>" will be burned with fire.

      5. V3 - Heshbon was Moabite (Jer 48:2) but asa frontier-town it likely changed hands more than once.

      6. V4 - mentions fruitful valleys and riches

   E. Jer 49:6 the restoration of Ammon.

      1. V6 - God will afterward restore the fortunes of the Ammonites

V. Prophecies Against Edom (Jer 49:7-22)

   A. prophecies against Edom (Obad 1:1-21)

   B. Edom, Israel's traditional foe, was south of Moab and the Dead Sea.

   C. no message of hope or restoration for Edom.

   D. Jeremiah agrees with Isaiah, Obadiah, Habakkuk, and Ezekiel concerning Edom.

   E. Mt. Seir is Edom's dwelling place (Gen 36:8-9).

   F. "Jacob have I loved, but Esau have I hated" (Mal 1:2-3).

   G. Jer 49:7 Eliphaz the Temanite (Job 2:11;Job 4:1;Job 42:7); V7 "Teman<8487>" means south; Teman was a son of Esau (Gen 36:11); "Edom<123>" means red.

   H. VS 7-8 - Edom = Esau (to be destroyed in the end times Amos 9:11-12)

   I. V8 - Esau represents Edom just as Jacob represents Israel (Gen 25:30); V8 "Dedan<1719>" means low country; V8 "Esau<6215>" means hairy.

   J. V11 - "Leave your fatherless children; I will keep them alive; and let your widows trust in me'; V11 - the fatherless and the widows to be protected; V11 - let the widows trust in God and turn to God.

   K. V12 - "...all her cities shall be perpetual wastes".

   L. V13 - Bozrah, a city in the north of Edom, about 20 miles SE of the Dead Sea.

   M. V16 - Edom had much pride.

   N. V18 - "Sodom<5467>"; "Gomorrah<6017>".

   O. V22 - who is the Eagle, Nebuchadnezzar?

VI. Prophecies Against Damascus (Jer 49:23-27)

   A. Damascus is to the north, 50 miles east of Sidon, 55 miles NE of the Sea of Galilee.

   B. the future of Damascus (Isa 17:1-3).

   C. why Damascus is to be destroyed (Amos 1:3-5).

   D. V23 - Hamath is north of Damascus and Arpad is probably north of modern Aleppo (Isa 36:19;Isa 37:13); V23 - Jacob was a Syrian (Deut 26:5); V23 - "Damascus<1834>".

   E. V27 - Ben-Hadad was the name or title of several kings (among them the major Syrian antagonist of Israel); V27 -  Ben-Hadad could refer to any ruler of Damascus perhaps including the current ruler as of this posting, Assad; V27 - "Ben-Hadad<1130>"  means son of [the false god] Hadad.

VII. Prophecies Against Kedar And Hazor (Jer 49:28-33)

   A. Kedar is NE of Ammon (Jer 49:28 - Kedar is the people of the east); Hazor is 10 miles north of the Sea of Galilee (or another unknown location).

   B. V28 Kedar was of Ishmael (Gen 25:13); V28 - Nebuchadnezzar attacked Kedar and Hazor; V28 - "Kedar<6968>"; V28 -

"Hazor<2674>"; V28 - "Babylon<894>"; "east<6924>"

   C. VS 28-33 - no comfort given to Kedar and Hazor.

   D. VS 30-31 - God directed Nebuchadnezzar to attack (the Babylonian campaign was circa 599 BC).

   E. V31 - is similar to Eze 38:11

   F. V33 - "dragons<8577>" (ESV and NIV reads jackals); V33 - "...a desolation for ever: there shall no man abide there";

V33 - Hazor will be a desolate place forever; V33 - no one will live there.

VIII. Prophecies Against Elam (Jer 49:34-39)

   A. Elam was about 600 miles east of Jerusalem and just above the Persian Gulf.

   B. Elam was descended from Shem (Gen 10:22).

   C. Elam comes to stand roughly for Persia.

   D. Babylon would fall before Elam (Isa 21:2-9;Isa 13:17-19).

   E. V34 - "Elam<5867>" means hidden, distant, eternity; V34 - early in the reign of Zedekiah.

   F. VS 34-39 - Nebuchadnezzar attacked elam which was east of Babylonia circa 596-595 BC.

   G. V35 - Elam was known for its archers.

   H. V37 - "life<5315>" the Hebrew word "nephesh".

   I. V39 - "captivity<7622>" can mean exile or captivity; V39 - the fortunes of Elam will be restored.

49:18    The “swelling of Jordan” is speaking of the time when Jordan flooded in the spring. The river Jordan, for most of the year, was a contained river in its river bed but when the snows melted on Hermon it became a torrent, flooding the low land along its course.

49:1 The ammonites were amongst the representatives that came to Jerusalem – 25:21 – to the conference where the various kings of the nations sought to work out a strategy to defend themselves against the Chaldeans. Jeremiah sent messages back to those countries foretelling their destruction by the Chaldeans. Now  we read of that judgment.

49:10 we have seen links between this chapter and the prophecy of Obadiah. Here is another one “he shall not be able to hide himself” is likeObad 1:6

49:9-10 Esau – Edom – had been a perpetual enemy of Judah. They rejoiced when Judah was taken captive. Now is the time of Yahweh’s judgment against them. It is to be a total destruction – nothing left.  There would be no escape.

But those judgments should not have been a cause for rejoicing in Judah, not that they were in any positon to rejoice at this time. The judgment on Edom was Yahweh’s judgment, not Judah’s.

It is the evil shown by man to man that stirs us to look to the kingdom.

49:9-11 The way that God speaks of the destruction of Edom makes it clear that it was to be a total overthrow – nothing left – but God will preserve those that cannot take care of themselves!

49:5 The Ammonites were to be subdued by the Chaldeans. However here we get an insight as to how they achieved their end. The ammonites, for some reason, became afraid which would have made the task of the Chaldeans rather easier than it would have been if the Ammonites had been fearless and powerful. It is a little like the way in which the Midianites were weakened in spirit before Gideon attacked them – Judg 7:14.

8 v.1-3 tell us such a lot about our attitude we need to cultivate so as to love God. The love of God, clearly, from these verses, is not obtained through knowledge, especially the sort that 'puffeth up' (v.1). Instead we are exhorted to the love which edifies. The rest of the chapter makes it quite clear that this principle should be applied to practical situations where a brother is behaving in a way that not all find acceptable, in this case the eating of meats offered to idols. Our attitude should be one of love rather than one of Pharisaical judgement. Prov.26:12 30:2-4 Rom.11:25 Gal.6:3 1Tim.1:5-7

8:1 - 7 The individual who is troubled by the idea of eating meat offered to an idol is the weak one. This is because he does not appreciate that the earth is the Lord's, or that there is one God who has made the new creation by Jesus Christ.
However it is interesting to note that the one with the weak conscience who misunderstands certain fundamental issues is still in fellowship and by inference, as will be developed later by Paul, has special needs which other brethren and sisters must be aware of and respond to.
8:9 - 10 Strength is not shown in having the ability to eat meat that had been offered to an idol. Strength is shown in refraining from doing something which is quite lawful but not edifying to the one with a weak conscience.

9:3 Another indication that there were those at Corinth who were questioning Paul's status as an apostle - see also 1 Corinthians 4:3
9:4 - 12 Apostles have the God given right to be supported by the ecclesias that they minister to. This is taught by reflecting on the way that the law of Moses made provision for labouring animals.

8:10-13 The force of Paul's argument here is that even if one has the 'right' to do something the way that our behaviour impacts on our brethren and sisters might well determine that we do not exercise our liberty. We do well to consider this as a way of life Romans 12:10 teaches the same point. If we can behave like this the unity of the community will be enhanced.

9:15 In saying that whilst he has the right to live of the gospel he has 'used none of these things' Paul is implementing the principles he has outlined in the previous chapter.

ch 8 - Notice the repeated use of 'knowledge' (:1, 7, 10, 11) Paul contrasts the 'knowledge' which produces arrogance with the 'knowledge' which produces love.

9:9-10 In drawing the conclusion from the quotation from Deuteronomy 25:4 that it was 'for our sakes' Paul highlights a fundamental principle. Scripture was written for others than just those who received the message. We must realise and implement this whenever we read Scripture.

What does Paul mean by the curious statement held in 8v2, "if anyone thinks that he knows anything, he knows nothing yet as he ought to know."?

In v1 he says that we all have knowledge, and in v4 and 10 he explains that the knowledge he is talking about is the fact that God is the only God, and that idols and other so called "gods" are nothing, because they don't exist.

This knowledge, however, is useless unless you apply it correctly. In v7-13 he explains how that knowledge (however wonderful) can, in fact, be a stumbling block to others. The important thing, then, is not that we have the knowledge, but that we exercise it with care in the love of our brothers and sisters. In v1 Paul says that knowledge without love merely makes one proud, and in v2 he says that this person in effect "knows nothing yet as he ought to know". What he is telling us is that the important thing is how we know, not what we know.

8:6 Having 'one God, the Father' relates fundamentally to idol worship. The unity of God precludes worshipping another. Malachi Mal 2:10, speaking to the priests against their mixed marriage and idolatry, has already made this point.

9:11 Concluding his arguments about the unmuzzled ox Paul is telling the brethren that he has a right to expect them to provide for his physical needs - however, of course, the need should be met out of a cheerful heart rather than out of a feeling of obligation. Likewise we must think about our giving. Why do we give? What are we thinking? Is our giving simply a mechanical reaction to a collection bag or is there a cheerful giving to known needs?

 9:12  Paul had insisted that the "strong" brother who exercised his liberty independent and irrespective of its effect upon the "weak", sinned against Christ. Paul, by his personal example now shows he has rights, but refuses to exercise them out of principle.

9:20-21 Luke, while recording The Acts of the Apostles leaves us many examples of how Paul practised this. His addresses differed when speaking to a Jewish or Gentile audience. When speaking to Jews, he spoke of David, which was attractive to the Jewish ears(Acts 13:22). On the other hand when speaking to Gentiles, he points out emphatically that there is no difference between them, the people, and the apostle. they all have the same nature(Acts 14:15). Then he takes the opportunity to preach the gospel message, starting with the Creator and His creative works.

1Cor 9:22 - Sometimes a little empathy, care, and mirrored behaviour (psychologists/counsellors often emphasize these techniques to establish rapport) can go a long way. We aren't to be of the world but we have to understand our neighbours in the world so we can be more effective in reaching them with God's truth. 

8:6 In speaking of God as ‘the Father’ Paul is introducing a concept that would be foreign to Jews in that before baptism they would not have viewed Yahweh as ‘Father’. The gentiles who were involved in idol worship did not have a relationship with their god either.

9:9  Have we considered the possibility that God speaks of the ‘ox’ not being muzzled rather than comment about any other animal because the ox was the worker! As the ox was the animal that worked for man we are the servant that is to work for God.

CHRIST DIED FOR THEM
 
If only we could keep in mind the fact that Christ died for all of us, we would be so much more considerate of each other. The example we are given of becoming a stumbling block to a brother or a sister is really forced home when we realise that Christ died for them. We are told, "For if anyone with a weak conscience sees you who have this knowledge eating in an idol's temple, won't he be emboldened to eat what is sacrificed to idols? So this weak brother, for whom Christ died, is destroyed by your knowledge. When you sin against your brothers in this way and wound their weak conscience, you sin against Christ." (1Cor 8:1-12)
 
Can we think of times in our own lives when we have said or done something that has had the potential to turn anyone away from Christ? It may be that those people are not even part of a church but are potential converts for the Lord - people we do not recognise yet. Christ died for them. He died for the people in our church.
 
So let us be very careful to be considerate and to act in love toward all people. Far be it from any of us to do anything that might turn someone away from the saving hope we have in our Lord

8:13 If we could always reduce our discussions on non fundamental matters to the impact that our behaviour will have on others we would certainly reduce tensions and conflict amongst ourselves. Of course we are not inclined to think this way because such thinking is contrary to the way in which the ‘flesh’ thinks. Such thinking is God centred whereas our normal thinking is self centred.

PUFFING OR BUILDING?
 
"Knowledge puffs up, but love builds up." (1Cor 8:1)
 
The parable of the two builders gives us the example of two people. Jesus likens them to builders. The builders in the parable represent us building up our lives. We all hear the words of Jesus and in that way our knowledge is increased. Both built with this knowledge and evidently built fine lives. The difference between the two was that one heard the words of Jesus and put them into practice. This was the man that built with a firm foundation. The other heard the words of Jesus but did not put them into practice. (Luke 6:47,49)
 
We might not physically have heard the words Jesus spoke, instead we study our Bibles to find out what he said and who he was. Many Christians study their Bibles. What does our Bible study do for us? Certainly it will increase our knowledge but do we make an effort to put it into practice? All that Jesus said pointed us to living a life of love. Our Bible study should change our lives so that we become more loving.
 
"Knowledge puffs up." Like hot air. Like a balloon without a foundation. "But love builds up." Let us put into practice the principles of love we learn Then let those principles in action change our lives so that we become Christians with a firm foundation that can never be moved.

8:9 Exercising one's freedom in Christ should not be done at the expense of offending another.  Stumblingblock here means an obstacle which allows the possibility of apostasy to occur. 

It is incumbent upon the spiritually strong to be patient with the spiritually weak.  It is also the duty of the spiritually weak to work on becoming spiritually strong. That is done only by reading and considering the Word (2Tim 3:15-17).

9:15 It would appear that the brethren and sisters at Corinth – or at least some of them – questioned Paul’s actions and motives. Probably saying, or implying, that he only did what he did to benefit himself financially.

9:24-27 Paul is using the analogy of the Greek games to show Christian discipline.  If we ever watch any events in the summer Olympic Games, we can reflect on Paul's lesson.

8:9 There is always the danger that the way we behave in the matter of things that bother others could cause spiritual damage to them. So if we know certain things we do trouble others we must be careful to avoid situations whereby this might happen, even if what we might do is perfectly acceptable to God.

8:4-7 The food that was offered to idols was sold in the public market.  To a Corinthian brother who was strong in the faith, eating this food would not be a bother.  But another brother, of less understanding, would be reluctant to do the same. 

For the sake of harmony, the stronger brother should not deride his weaker brother.  He certainly should not offer this meat to the weaker brother, even without his being aware.  Such is the sensitivity in Christ toward brethren. 

Of course, the lesson, for us, goes beyond food to all other areas of activity.  We must apply tact in our dealings with brethren under all circumstances.  Let us discern what is really important, spiritually, and not debate matters of preference.

9:1 etc. Paul asserts his apostleship.

9:6-11 Paul makes the case that it is reasonable for an apostle of the Lord to be supported in his every-day needs.

9:9 See Deut 25:4.

9:15 Although, there was reason for Paul’s support by the ecclesia, he declined that possibility, and was determined to pay his own way.

9:5 There is no indication in the gospel records that Peter, for example, who was married –Matt 8:14- took his wife with him when he was with Jesus but now after his resurrection we see Peter taking his wife with him.

RELATIONSHIP WITH GOD AND JESUS

As Christians it should be our greatest aim to build up our relationship with God and Jesus. There are two ways we can do this.

The first is by learning all about them through reading and study and talking about them with other people. By doing this we are going to build up a very detailed picture of their characters, nature, plans and other details of what they are like and what they do.

The other way is to love them, talk to them and show them our love in the things that we do for them.

Imagine finding the person you think would make the perfect partner for life. You have fallen in love! What are you going to do about it? Are you going to study them from afar, find out all their intimate details - date of birth, favourite colour, their full name and address, the schools they went to and so on, until you can relate their history better than they can? Or will you talk to them, do things for them, allow them to get to know you, and spend time with them? Obviously spending time with them and showing love to them is going to build the relationship much better than just knowing all about them.

The same goes for our relationship with God and Jesus. Paul's words were these: "Knowledge puffs up, but love builds up." (1Cor 8:1)

Let's be those who put our knowledge into action and build our relationship in practical, everyday love.

Having stated that he would be willing to give up all meat if it causes others to stumble, he now transfers the principle to his unmarried state (9v1-5), and intimates that he has given marriage up purely for their benefit, as he suggested a few chapters earlier (7v8, 32-35)

9:9   Paul’s use of Deut 25:4 is clear Biblical evidence that the details of the law of Moses, whilst having practical benefits for those to whom it spoke, contained powerful spiritual lessons. Therefore the Jew who only was concerned with observing the detail was missing the point of the ‘schoolmaster’ -  Gal 3:24 -  for the law taught about life in Christ.

FIRST CENTURY FELLOWSHIP PRACTICES:

1Cor 9:19-23 - accomodations were made so brethren could enjoy fellowship with each other and with Christ, the apostle Paul, a formerly rigid Pharisee, and one who now had a zeal according to knowledge, had the wisdom to be flexible on certain fellowship practices to win people over and avoid division. Gal 2:3-5 - Titus, a Gentile, was not told to be circumcised. Acts 16:1-3 - Timothy had a Jewish mother and was circumcised by Paul to accommodate the views of the Hebrew Christians who it would seem weren't 100% free of the law of Moses.  Did Paul fellowship with both factions? Did both factions fellowship with each other? 

Rom 2:28-29 - Spiritual Jews are those who have their hearts circumcised; they have cut off or purged fleshly sinful thoughts from their hearts/minds and focus on the fruit of the spirit (Gal 5:22-26).

1Cor 9:24-26

“Know ye not that they which run in a race run all…And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run…not as one that beateth the air...”

On May 10, 2012, the Olympic Torch was lit in front of the pagan temple of the goddess Hera, the god Zeus’ sister/wife, on Mount Olympus, Greece, beginning the torch relay with the opening ceremonies of the London Olympics on July 27, 2012 beginning with a pagan casting a spell. See photos at: http://dcnewsman.blogspot.com/2012/07/nwo-olympics-pagan-gods-ceremony-to.html/!

The first Olympic game was held around 776 B.C. at Olympiad, Greece as a tribute to the pagan god Zeus. It was held at four-year intervals and initially consisted of a single event, a foot race of around 190 meters, or 208 yards. These pagan games were eventually stopped by Emperor Theodosius I around 394 A.D. who branded them as “demonic wisdom,” only to be revived again by a Briton, W.P. Brookes, and a Frenchman, Baron Pierre de Coubertin in the 19th Century. The torch relay was devised for the Nazi games in 1936 under Hitler by Carl Diem who came up with the idea of carrying the Olympic flame from Olympia to Berlin. Hitler had this notion that the Spartans were this Aryan super race!

The apostle Paul used the Isthmian Games in Corinth to teach the Corinthian Christians many invaluable lessons. Tremendous sacrifice is required on the part of Olympian athletes. They put in long, grinding, arduous, and agonizing hours daily in training, sometimes under grueling and strenuous conditions. Our spiritual training must be no less! Our training requires daily prayer to God, daily Bible readings and study, daily dedication and heartfelt meditating on His word, and daily steadfastness that we may be prepared and able to contend for the Truth and thus achieve the pinnacle of excellence for a more valuable prize. In order to stay in the competition, athletes must vow to abide by the rules, and so must we (Matt 19:17; 2Tim 2:5). As Paul neared the end of his life, he realized he was near the finish line, and that he was a winner!  He was going to receive his prize – an immortal crown at the return of Christ (2Tim 4:7-8).

“Striveth” is the Greek word, agonizomai, from which we get the English word, agonize, and means to struggle real hard. This is what the Olympian champions do, and it is this kind of spiritual Olympic striving that we must do! Our success is dependent on how hard are we working on disciplining our body and bringing it into subjection. We are striving for an incorruptible crown that will never fade away (1Pet 1:4; 1Pet 5:4; cf. Rev 22:12).This kind of crown is worth striving for; it is worth devoting our lives to; it is worthy our sacrificing (Rom 8:18), and this Olympian example ought to be a clarion call to all of God’s people to, “Press toward the mark for the prize of the high calling of God in Christ Jesus” (Phil 3:14), for, as we read in Psa 147:10-11, “…he (Yahweh) taketh not pleasure in the legs of a man. Yahweh taketh pleasure in them that fear him, in those that hope in his mercy.” 

9:2    The problem with some in Corinth is that they were ‘puffed up’1Cor 4:18. That is the sort of ‘knowing’ that Paul is talking about. Not knowing the gospel message as can be seen from the way that 1Cor 8:1 speaks.

9:10    In speaking of the one who “thresheth in hope” being a “partaker of his hope” we see that Paul very clearly shows that our actions now are a preparation for the life to come.

1Cor 8:2 Knowledge, what knowledge are we to have? Rom 10:2 The word for knowledge he is (epignosis) it is a higher/full/exact form of knowledge or more precisly knowlegde of a person. The Jews and knowledge but not of the atoning works of Jesus Christ. Without a knowledge of the nature and sacrifice of Christ a worshipper is without hope. They had zeal but not in through a knowledge of Christ.

Col 1:9 SO here we see this knowledge gives us discernemt, it gives us spiritual understanding. (that is what Paul is talking about earlier in 1 corinthians for one meaning of "judge"is discern.) That knowledge should gives us understanding and not puff us up!

9:16-17         Whilst preaching was an obligation for Paul he emphasises that the obligation was to be accepted willingly. In like manner the things we feel obliged to do should be done willingly. There is no value in meeting with others believers to study the Bible or meet to remember Jesus’ death on the basis that we are obligated to do so. We should seek out such occasions willingly.

8:4-7    The question of eating meats offered to idols is not an issue today- at least not in Western countries. However there are principles used by Paul to instruct the Corinthians. The main point is that we should not do anything to cause distress to our fellow believers, even if we know that there is nothing wrong with what we plan to do. The feelings of the other are more important than being able to please ourselves.

ANTIDOTE TO PRIDE

Pride is one of those sins that catches us all out sooner or later, or more often than we would care to admit. It happens so easily - even when we are doing well. As followers of Christ, we need to be intent on reducing pride in our lives, and growing in humility and love.

Paul says this:"We know that we all possess knowledge. Knowledge puffs up, but love builds up. The man who thinks he knows something does not yet know as he ought to know. But the man who loves is known by God" (1Cor 8:1-3).

Paul is giving us an antidote to pride. In simple terms, what he is telling us is to focus less on knowledge and more on love. Knowledge is good and necessary, but sincere love, putting other first, draws us closer to God. Knowledge makes us look good in our own eyes, but people of all intellectual levels are able to develop love, and be loved by God. Paul also says that the knowledge we think we know might be wrong, but love is always right.

Let's stop relying on our knowledge and reduce our opportunities for pride, by giving love more focus in our lives.

9:16     Paul, as an apostle (sent), was obligated to preach the gospel. It was not a matter of paid employment. However in this position others should have support him in his daily needs.

8:1     It is encouraging that the believers in Corinth, despite all their problems, would write to Paul asking for his advice on a real life issue they had. How often do we seek advice from others in different ecclesia when we have a problem? Or do we think it is always best to sort things out ourselves?

1Cor 9:21

“To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.”

Ancient manuscripts translate the highlighted portion as, “being not without the law of God, but under the law of Christ.”

Many have misinterpreted this passage and teach that we are now under the law of Christ and not under the Law of Moses. To a degree this is true, but not in its entirety! So, what is the difference? The Law of God given to Moses, which we keep today is the Moral Law; the Law of Christ is the deliverance from the curse and condemnation of the Law being under grace (Rom 6:14). The Law of Christ does not abrogate the Law of God, falsely so taught!

“To them that are without law, as without law, being not without law… them that are without law.” Law here is all # <459>, anomos, “… not subject to [the Jewish law]; by impl. a Gentile…”

“Under the law to Christ” is # <1772>, ennomos, “… law [through the idea of prescriptive usage], gen. [regulation] spec. [of Moses {include. The volume}; also of the Gospel]…”

Anomos and ennomos come from nomos, # <3551>, and show that the Law of Moses was not abrogated by Christ or Paul, but rather very much a part of the Law of Christ!

8:8-9   In so many ways the things we do are or little consequence in the large scale of things. However the way that they impact on our fellow believers is really significant. We should not justify actions on the basis that they are not wrong. Rather we should behave in ways which we know will not cause distress to our fellow believers.

8:1          The “knowledge” that the Corinthians had did not benefit them. That was because they had not translated that knowledge into practical living.

The whole of the law is summarised in two principles. Love God and love your neighbour – Matt 27:37-40. Whilst we may know the doctrines of Christ and be able to explain many things about what the Bible teaches we have not profited if we do not put those things into practice, starting with our attitude to God and our fellow man.

9:13-15 Some in Corinth had been accusing Paul of making a profit from the Corinthians. That is, it was suggested, by Paul’s opponents, that he was taking money from them for his own benefit. In truth whilst he had the right to be sustained by the ecclesias he chose not to benefit for that option so that the accusation being made could not be made in truth.

RIGHT THE RIGHT WAY

It's good to be right. After all, it is the truth that makes us free. So it's good for us to study, to gain knowledge, and to get an understanding of God's word, what He tells us and what is right and wrong. We should aim to seek that sort of knowledge because it is important for us to do so.

But there is a warning that comes with knowledge. This is what we are told: "Knowledge puffs us, but love builds up." (1Cor 8:1).

Knowledge for the sake of knowledge has a tendency to build up pride in us. When we gain knowledge with pride, we also get side servings of arrogance, anger, self righteousness,  division, dissension, arguments and unforgivingness. But it is love that overcomes all these vices. Love is patient, kind, not envious, boastful, proud, rude, self seeking or easily angered. It doesn't keep a record of wrongs or delight in evil. Love rejoices with the truth. It is the opposite of pride, yet knowledge and love both have truth at their core.

It all depends on how knowledge is applied. If knowledge is applied to our heads only, it can turn out a disaster. But if the same knowledge is applied to the way we live and to what is in our heart, then we will be a completely different person, full of love in the wisdom of God.
 

8:12  What Paul says here catches Jesus’ teaching – Matt 25:37-40. It is evident that the Corinthians must have been aware of Matt 25 as Paul gives no further explanation that draw the attention of the Corinthians to Matthew 25.

8:8 There will always be believers who see themselves as better educated in the principles of the gospel and, as a consequence, denigrate those who do not share their obvious knowledge. We must ensure that we are not amongst those who see themselves as having a better understanding. Such thinking breeds arrogance and develops disdain for those who are not like us.

8:1 “things offered unto idols” reflects the letter sent to the gentile ecclesias after the meeting in Jerusalem to discuss what constraints gentiles had to observe – Acts 15:29. From this we might conclude that even though the ecclesia had received the letter they were looking for clarification. Maybe the specific nature of the contents of the letter was not being seen to teach fundamental principles. We must be equally careful that we never get beyond the letter and so miss the spirit of the scriptures.