Comments for August 28

1 v.10,12 - Our modern view of the worth of this life leaves us horrified at these acts of God. We surely do well to remember to put this present life - our time of temptation and trial and desperate need for God's grace, into perspective - recognising its worth for what it really is - a chance to prove ourselves worthy of eternity, not, of course, by our own deeds, which cannot make us righteous, but by our faith in the saving power of God through the blood of his Son, and in his willingness to save us from sin by his grace.

1v.2 The enquiry of Beelzebub highlights Ahaziah's faithlessness. Israel should have taught the nations about Yahweh rather than go to those nations and their Gods for support.
Given the futility of this appeal it is amazing that the leaders in Jesus' day Matthew 12:24 accuse Jesus of using this same God. Thus the magnitude of their blasphemy is seen.

2 v.24 The way in which the bears killed the forty two 'children' shows that Leviticus 26:22 was fulfilled on them.

v.3 - Here we have just the situation which we looked at yesterday. This time God intervenes directly to send the answer. Let us hope that in our lives, God sees fit to intervene and make sure that wherever we choose to enquire, we get His answer.

1:9-16 One wonders why Ahaziah thought he could take Elijah given that Jezebel had not managed it. Even if he had thought to try after the deaths of the two bands of fifty he would stop.

2:2,4,6 The way in which Elijah tried to get Elisha not to go with him proved a test of Elisha's willingness to go wherever he was required I the service of God. Obstacles might be put in our way in our work in Christ but they should not stop our activity.

1:4 Elijah's warning to Ahaziah  'shalt surely die' quotes Genesis 2:17 - thus emphasising the reason for his death = He was following the way of the serpent.

2:23-24 The taunt 'go up thou bald head' would seem to be a taunt based upon the fact that Elijah had gone up in a chariot. The 'little children', having seen the end of the prophet Elijah, were looking for Elisha to disappear off the scene in the same way. An indication that these 'little children' were pleased to see the end of a prophet of the Lord.

2 Kings1:6 - Therefore you shall not come down from the bed where you have gone up, but shall surely die. There is supreme irony in this. Remember that Elijah had said joked with the prophets that maybe the gods where asleep and so couldn't hear them calling (Beelzebub of Ekron being one of them)
(1Kings18:27). Now he tells Ahaziah that HE will not come down from HIS bed. Highlighting this irony
underlines the supreme power Yahweh had over the situation.

1:10 The way in which Elijah called down fire on those who sought to take him is the basis for the way in which the two witnesses (Rev 11:5) behave.

2:15 The resting of the spirit of Elijah on Elisha is like the holy spirit descending like a dove (Matt 3:16) on Jesus.

2:23 This episode serves as a reminder to all disciples that they are not promised that there will be no sadness or tribulation in their service.

Elisha commenced his ministry by using Elijah's mantle to open the Jordan waters.  Was that a symbol of  Christ coming to His Promised Land, ie the Kingdom? God Willing I would like to explore possible "types" in the following days when we read the account of Elisha.
 

Vs.2,4,6 Elijah asked Elisha to tarry three times but he refused to leave him.  This echoes Naomi and Ruth.  Naomi urged Ruth to return to her people three times but she refused to leave (Ruth 1:8,12, 15-17). 

These episodes demonstrate loyalty beyond the loyalty to either Elijah or Naomi.  They really display loyalty to Yahweh, the God of Elijah and Naomi. 

A contrast to consider is that of Peter's denial (Matt 26:69-75).  Peter turned away from his master Jesus, three times, by wilful denial. Elisha turned to his master Elijah, three times ,by staying with him.  What do we choose to do with our master?

 2:14 The waving of the mantle on the river, and the miraculous division of the waters consequent upon it, was an evidence that the Lord God of Elijah was with him, and as this miracle was witnessed by the scholars of the prophets from Jericho, they forthwith recognised Elisha as now the prophet of Israel.

1:13  The third captain had a dilemma. He had to obey the king – because he believed in God! So he did the king’s bidding and then pleaded with the prophet.

2:11 Elijah was taken up to (or into) heaven.  The word heaven in Hebrew is shamayim, which means the sky, as well as God's dwelling place.  It is clear that in Elijah's case it means the former. 

2:16,17 Why would the prophets be intent on searching for Elijah if their belief was that he was transported to God's dwelling place?  The fact that Yahweh did not want Elijah to be found does not alter the fact that he was buried on earth.  Yahweh did not want Moses' burial site to be found either (Deut 34:6). 

And, John confirms that the only man ever to be in the presence of Yahweh in heaven, His dwelling place, is the risen Christ (John 1:18 - see the KJV rather than modern versions, in this case).

1:2  In going to Ekron to enquire of Beelzebub God was affronted. Given the king did not rely on God He simply stated that He was still active. His death was the evidence of that.

1:15-16 So the king receives the same message as he had already heard in verse :4. One wonders whether he had thought that if he had seen the prophet face to face he would have got a different message.

The Book of 2 Kings spans a three-hundred year history from the rebellion of Moab to the collapse of Judah.

1:18 The Biblical narrative is always highly selective. They are God’s view of events. Not those of a mere historian. So we learn, here, that God wants us to focus on just one event in the life of Ahaziah. That event shows his complete reliance upon the false gods and lack of reliance upon the God of Israel.

1:1 Moab, had been subdued by David.  But in the reign of Ahaziah, Moab rebelled against Israel (2Kin 3:4,5).

It would be in the reign of Jehoram, Ahaziah’s son, that Edom would, similarly, rebel against Israel (2Chron 21:8-10) .

1:2 Baal-Zebub (Lord of the Fly), the god of the Philistines, is the god to whom the Pharisees accredited Jesus’ miraculous power (Matt 12:24).

1:9 Ahaziah, the son of Ahab and Jezebel, had been taught idolatry well.  But, he knew full well who Elijah was, also.  Instead of acceding to Elijah’s words from Yahweh, Ahaziah had the gall to think that he could apprehend Yahweh’s prophet. Unfortunate, disastrous results followed (vs.9-12).

1:17 Yahweh’s will was accomplished, but only after the arrogance of Ahaziah had cost 100 lives. 

2:9 Elisha asked for a double portion of Yahweh’s spirit.  We know that Elisha received this double portion because everything that Elisha did was twice what Elijah did. For example, the famine under Elijah was three-and-a-half years long, while the famine under Elisha was seven years in length (2Kin 8:1;James 5:17).  As you read, look for other examples.

2:12 Prophets were allowed to rend their garments (in grief), but a high priest, under the Law, was not allowed to do this (Lev 21:10).  However, that did not stop Caiaphas at the trial of Jesus (Matt 26:65).

2:21,22 Elisha is a Christ-type. When Jesus returns to earth, He will heal the waters of the Salt Sea, and life will return, and the countryside will flourish (Eze 47:10; Zech 14:8).

2:16  The thought that the ‘spirit of the Lord’ had transported Elijah to another place is consistent with Obadiah’s thoughts – 1Kin 18:12 - earlier where he expressed the view that Elijah was not easy to find because of God’s involvement in his life.

2Kin 1:2 - Ahaziah ignored the commands for safety (Deut 22:8).

2Kin 1:8 - Elijah somewhat resembled John the Baptist (Matt 3:4).

2Kin 1:13-15 - at the third time Elijah rose up and life was spared; perhaps the groups of 50 (2Kin 1:9-14;2Kin 2:7,16) echo the millenial judgment day where some are not accepted and the day of  Jubilee where some who humbled themselves before God are freed from bondage to sin and death. 

2Kin 2:8,14 - perhaps we have an echo here of the baptisms by John the Baptist and of those baptized in Christ. 2Kin 2:17 - at the end of three days no body was found; John 20:2 - Christ's tomb was empty at the end of three days as he rose up and was given life. 2Kin 2:11 - perhaps we have an echo of Christ ascending into heaven (Acts 1:9-11;John 3:13).

2Kin 2:2 - this "Gilgal" [(1537) means "a wheel, rolling"] probably was not the low lying Gilgal at the Jordan where Israel was circumcised a second time on entering the holy land when the reproach of Egypt was rolled away (Josh 5:2,9); the lower lying "Bethel" [(1008) means "house of God"] was named by Jacob who had the vision of a ladder that linked heaven and earth (Gen 28:10-22;Gen 35:14-15).

2Kin 2:4 - "Jericho" [(3405) means "fragrant, city of palms, city of the moon, its month"] has some explanatory references (Deut 34:3;2Chron 28:15;Judg 1:16).

2Kin 2:6,14,15 - "Jordan" [(3383) means "descender, a descender"] is aptly named as the river starts from snow covered Mount Hermon 9000 feet above sea level and descends to the Dead Sea 1390 feet below sea level; along the way the Jordan passes through a city named "Adam" (Josh 3:16) and goes from life to death in the Dead Sea, perhaps symbolic of the progress of mankind which terminates in the grave; three men were magnified in the eyes of their contemporaries through crossing or coming out of the Jordan - first was "Joshua" (Heb. means "Yahweh will save" - Josh 3:7,10), second was "Elisha" (Heb. means "God is salvation") and third was "Jesus" (Grk. means "Yahweh will save" - Matt 3:17) who conquered the power of the flesh as it flowed from Adam to the corrupting Sea of Death - Jesus now guides believers through the waters of baptism to the promised land.

 2Kin 2:9-11 - this inheritance of a double portion may suggest the right of succession as with the first born and thus may be an echo of Christ (Deut 21:17;Rom 8:29).

2Kin 2:19-22 - making water wholesome or healed by using salt may have a symbolic meaning in that water sometimes suggests teaching from the word (John 4:6-15;John 7:37-38;1Cor 3:6;Eph 5:26) and salt which can indicate a covenant (such as the covenant to Abraham) and is added to a sacrifice, perhaps suggests purity, healing and preserving (Num 18:19;Lev 2:13) - Christ's sacrifice offers a purification, healing and preservation of those in the Word.

1:3      Men tend to worship the ‘god’ that they think will meet their needs at any given time. The Bible has many examples of men rejecting one god in favour of another.  However in this instance the prophet is emphasising the supremacy of the God of Israel over any other god.

2:9-11    Elisha’s request for a double portion of the spirit that Elijah had was like seeking to be the firstborn with the double portion. It was not, by any means, a request for self aggrandizement. Rather Elisha wanted to continue the work of Elijah as his rightful successor.             

SEEK GOD FIRST

I wonder if we ever do the same sort of thing that Amaziah did? After he had had a fall and got sick, he sent messengers, saying to them, "Go and consult Baal-Zebub, the god of Ekron, to see if I will recover from this injury." (2Kin 1:2)

Like Ahaziah, we often find ourselves faced with life changing problems. It may be sickness, relationship problems, unemployment, grief, pregnancy or any other number of other situations. Ahaziah's first port of call was Baal-Zebub, the god of Ekron. Admittedly, Baal-Zebub is probably not where we would go with our problems. But is it possible we might seek the council of an unbelieving friend, a doctor, a psychiatrist or Google, before we even think of asking the Lord our God?

Ahaziah's sin was that he ignored the LORD. He bypassed God to go and find advice elsewhere. Let us not do the same. When we have problems, and even when we think we don't, let's make our God our first port of call. His advice is free, it is reliable, it is the best, and there are great blessings attached. Let's not push him aside like Ahaziah did, or we may end up like him, without recovering from our state of sin and sleeping in death for ever.

ANY LAST REQUESTS?

Elijah and Elisha were in their last moments together. It was the last time the master prophet would be with his apprentice, and the last opportunity for Elisha to gain from the wisdom and experience of Elijah. So when Elijah asked, "Tell me, what can I do for you before I am taken away from you?", a million things could have run through the mind of Elisha. (2Kin 2:9) 

What would you have asked for? Remembering that this had the potential to be Elijah's last miracle, the list of ideas could be endless. We could ask to be popular, to be a brilliant teacher, that he would bless our family, for wisdom, riches, power, or that we would never grow old. Elisha asked for none of those things. Instead he answered, "Let me inherit a double portion of your spirit." (v.9) Elisha had seen how God worked through Elijah, and he wanted to be used by God in the same way. Elisha wanted to be the man of God that Elijah was - and more.

"You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ."(Rom 8:9) Let us remember to ask God for his Spirit too.

1:10        This is the event that the disciples – Luke 9:54 –are speaking of when they ask the lord if they should call down fire.

1:8    The appearance of Elijah meant he was instantly recognisable to Ahab. In the same way John Baptist’s appearance is described – Matt 3:4 – as one of the features of John which sought to enable his audience to see him “in the spirit and power of Elijah”

Who was Baal-zebub?

Notice that the god of Ekron is Baal-zebub, or in modern language Beelzebub (1:2). Far from being an ancient source of all evil, this god is mentioned for the first time here and is only mentioned in this passage. Yet the Philistines are an ancient race far predating this. So how come they adopted a new god, and not a very well known one at that? It all goes back to 1Sam 5, where the Philistines capture the Ark of God and He strikes them with a very great plague. He also breaks their god, Dagon, in pieces. It was at Ekron where the greatest loss of life happened (1Sam 5:11), coupled with an outbreak of tumours. I suggest that the tumours and the sheer number of dead brought flies in abundance, so that when it came to replacing Dagon their memory of this event caused them to create Baal-Zebub, which means "lord of the fly", which they hoped was a defence against this ever happening again.

2:16-17            The comment that Elisha was “ashamed” reflects the fact that Elisha understood what had happened but those speaking with Elisha did not. Elisha reasoned with them until they would not listen to him so he sent them out though knowing they would not find Elijah.

2 Kings 2

Elisha's reply in 2Kin 2:2 is similar to Ruth's reply to Naomi:

"Entreat me not to leave you... The LORD do so to me, and more also, if anything but death parts you and me." (Ruth 1:16-17).

It's also similar to what the LORD's angel said to Joshua:

"I will not leave you nor forsake you." (Josh 1:5)

and finally, as God's words to Jacob:

"Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have spoken to you" (Gen 28:15)

If you plot the locations of where each of these take place on a map, they follow the route from Israel over the Jordan; the same route Joshua and the people took.

2:15   The spirit of Elijah resting on Elisha is seen in John 1:33 when Jesus is baptized by John.

2:10      Of course Elijah was not in a position to give the double portion. The prerogative rested with God. Hence the condition – leaving God to decide whether or not to give Elisha a double portion.

2:11     The way in which Elijah’s life’s end is described is echoed – Luke 24:51 – in the way Jesus’ ascension is spoken of.

1:6       At times the best approach is to be direct. The king’s sending to Ekron indicated that he did not recognise Yahweh. The question is that direct challenge.

2:23 “little children” does not reflect the Hebrew here. Those verbally abusing the prophet were “young men” as can be seen from the way the Hebrew word <5288> is translated elsewhere in the Old Testament. 2Kin 4:22 is a typical example.

2:11  The apparent problem and Elijah going to heaven is resolvable. The record does not say that Elijah died. Just that God took him in a chariot. That a letter from Elijah was delivered to Jehoram some 11 years later would indicate that Elijah had not died when he was taken “into heaven”. It seems that what happened to Elijah is an example of God delivering the godly. – Isa 57:1 – and with respect to Enoch Gen 5:24 “God took him” rather like what happened to Elijah. Importantly the statement in Genesis 5 is amongst a list of a number of people of whom it is said “and he died”. In a similar manner Philip – Acts 8:39– after baptizing the Ethiopian was “caught away” but clearly did not die nor go to heaven as he was later found at “Azotus” verse  40. The example of Philip and what is said of Enoch provide a biblical explanation of what happened to Elijah.

2:23 Based solely on this verse many paintings show Elisha as being bald. However the taunting youths of Bethel might really be saying, "Go up in a whirlwind like we have heard of your predecessor Elijah, so that we can be rid of you, you empty head".  This, of course, would be shortened to a chant "Go up, baldy; go up, baldy; go up baldy". 

Bethel was a seat of calf worship as well as a location for the true prophets of God. Presumably, there was tension in the town between the two groups and the calf worshippers sensed an opportunity to gain the advantage, now that Elijah was gone. With the removal of Elijah (and his successor Elisha by assassination), the ecclesia would be without protection. The death and injury to the 42 boys by Elisha would have silenced any further opposition by the calf worshippers.

1 Spare a thought for Elijah, The vacillating king Ahab was dead. Maybe Elijah saw hints of repentance in Ahab. However things got a whole lot worse with Ahaziah on the throne. But Elijah still had to witness on behalf of Yahweh. In Israel in the north Elijah had a relentlessly hard job that just got harder as time progressed. Ahab was provoked to sin by Jezebel. By contrast Ahaziah was a “self-starter” – he needed no encouragement.

2:16  Elisha was alone in seeing exactly what had happened to Elijah. Hence he did not want the fifty to search for him. Elisha realised that this time Elijah’s disappearance was different form the other times that he had moved from place to place.

2:2,4,6 Please stay here, for the LORD has sent me as far as ..."

This request by Elijah to Elisha is not meant to be unusual or confronting to Elisha. It may allude to a common practice between Elijah and Elisha that had existed across the last decade whereby Elijah would request that Elisha stay at a centre for the sons of the prophets (perhaps to sort out some residual issue at that location) while Elijah moves on to the next location of the sons of the prophets. Once either of them had completed these matters they would then meet up again at a particular location and go to another centre for the sons of the prophets together.

Only this time, Elijah is effectively parting from  Elisha for good without saying any goodbyes (Goodbyes can be traumatic). Elisha was acutely aware of this stratagem and protests to come with Elisha.

2:12 My father, my father! The chariots of Israel and its horsemen!

Whatever coolness may have existed between Elijah and Elisha at their first meeting (1 Kings 19:19-21), the last ten years had resulted in a powerful, affectionate bond between Elijah and Elisha. Moreover the aloofness that Elijah may have had towards other faithful believers in hiding, had now been completely replaced with affection by the prophets toward Elijah. Elijah was being prepared for his next work of conciliation with Israel at Christ's return (Malachi 4:5,6)

A small side point: 2 Kings 2:11 does not depict Elijah riding in the chariot - only that the chariot divided Elijah from Elisha.

2:14 Where is the LORD, the God of Elijah?

Why is this question given by Elisha  important to the prophets who were listening? They feared that with Elijah's departure they were now vulnerable. After all, Elijah was the chariot of Israel and its horsemen (v12), a symbol of protection. So Elisha picks up on their fears and demonstrates that the God of Elijah had not left them (even though Elijah had left them) by using Elijah's cloak to part the waters on Elisha's return across the Jordan. Elisha could have simply returned to the land via a ferry or swimming, but this would have not reassured the prophets of God's continuing protection. Hence the demonstrable act by Elisha after the poignant question.

2:19-22  Now the men of Jericho said ...

Why just after Elijah has gone and Elisha is now head of the prophets do the city elders approach Elisha? Couldn't they have approached Elijah in the ten previous years. Why now? It may be that the city elders saw in Elisha a more approachable person than Elijah,  who would listen to their concerns. Hence their entreaty.

2:4,6  The challenge “tarry here I pray thee” is a test for Elisha who, when originally called by Elijah, wanted to return home to say goodbye to his family – 1Kin 19:20.

2 Kings 2 v 23/24  Why should the number of young men be given as 42 ? Well it connects with Rev 11 where we have the saints being downtrodden for 42 months as the persecuting Roman Catholic power sought to put to death those that believed the truth. For 1260 years they had power against the true believers. And just like we have 2 bears who managed to kill these exponents of the false religion we find in Rev we have 2 witnesses antagonistic to the persecuting power of Rome. These were the religious and secular powers that were willing to take up the sword against them.

v.2 - The word 'standard' (nec 05251) is interesting here. It is clear from other passages that this refers often (possibly on every one of its 20 occurrences) to the raising up of Jesus on the cross. Here we have the sacrifice of Christ referred to as that which will break the evil worship of Babylon. Here are some of the other passages: Num.21:8,9 (pole) Psa.60:4 (banner) Isa.5:26 11:10,12 (ensign).

v.34 Yahweh planned to give Israel rest after their wandering [Deuteronomy 3:20] This promise is picked up by Joshua [Joshua 22:4 23:1] But was not fully achieved but Solomon saw it when the temple was erected and dedicated when he had been made king [1 Kings 8:56 1 Chronicles 23:25] But this was only a shadow - the destruction of Babylon - the symbol of all that offends picked up in Revelation will bring in that rest - [Jeremiah 50:34] So let us labour to enter -- [Hebrews 4:11]

v.6 - There is much talk of lost sheep, led astray by corrupt leaders, but the purpose of Jesus was that he might gather such people together and offer them true leadership. These people included David (Psa.119:176), and all of us (Isa.53:6). Jesus came for these - (Matt.9:36, 10:6) - that we might be returned to the Shepherd and Bishop of our souls (1Pet.2:25)

And so the punishment of Babylon (50:1) will provide the means for the return of Israel. (50:19). Whilst we know that this is what happened those Jews going into captivity would have to believe the words of the prophet. However for those who were faithful these words, repeating the message of restoration in earlier chapters, would have been a great comfort.

We have seen (Chapter 12, 24, 31) links with the song of Miriam when Israel were delivered from Egypt. We have another one here :19 'habitation' Exodus 15:2. The deliverance from Egypt is a powerful message of deliverance that was to be re enacted when Israel came out of Babylon and will ultimately be fulfilled when their Messiah comes and they all turn to the Lord.

50:38 The drying up of the waters (Euphrates) is the basis for Rev 16:12

V.24 This prophecy against Babylon forms an appropriate conclusion to the series. The nations immediately bordering upon Palestine have had their fate foretold, and now the tool was in turn to fall because they became proud with their conquests, and would not be healed Jer 52:9

Vs.1,2 The overthrow of Babylon was not synonymous with Nebuchadnezzar.  Nebuchadnezzar II ruled Babylon from 605 to 562 BC.  Cyrus II moved into Babylon (without a fight) in 539 BC.  At that time, Nabonidus ruled Babylon through his son, Belshazzar, who acted as regent. 

Babylon is characterised as evil, the symbol of which is carried forward to Revelation.  But, this  has more to do with Nimrod's Babylon than Nebuchadnezzar's.  In fact, Yahweh had a special relationship with Nebuchadnezzar. 

He taught him, chastised him, and groomed him.  In the process, Nebuchadnezzar humbled himself.  This was not unlike our own experiences with Yahweh. Through Yahweh's forgiveness and mercy, we cannot discount Nebuchadnezzar's being in the Kingdom. 

a) Now comes two long chapters about God’s future punishments on Babylon. I wonder if Judah would realise that when Babylon was conquered, then they, the Jews, would be able to return to their land? See for example Jer 50:28,33-34. Cyrus, the conqueror of Babylon, made the proclamation for the Jews to return in the first year of his reign, (Ezra 1:1-4).
b) God also gave a wonderful promise to the men of Judah, in Jer 50:17-20. He said that just as He had punished Assyria, who took Israel captive, so He would punish Babylon who was to take Judah captive. Samaria fell in 721BC, and Nineveh the capital of Assyria fell in 606. Judah would have lived through both events.  Jerusalem then fell in 587 (although you cannot be really certain about dates.)

50:19 In saying that He will bring Israel ‘to his habitation’ the prophet is quoting the song of Moses– Exo 15:2 – showing that there would be a deliverance like the Exodus from Egypt in due time.

Vs.10,11 Yahweh will destroy the wicked, but it does not give Him pleasure to do so (Eze 33:11).  He expects His own people to have the same attitude (Prov 24:17).  It is no wonder, then, that Babylon would be destroyed because they took pleasure in the downfall of Judah.  Babylon's pride would ensure its destruction (Prov 16:18; vs.31,32).

50:4 Notice that it is ‘Israel and Judah’ that are to return. This did not happen in the days of Ezra and Nehemiah. Only Judah returned at that time. Israel had been taken captive by the Assyrians some time earlier. Therefore this prophecy will only be completely fulfilled when Christ returns and Israel are finally regathered.

50:24 Babylon was taken unexpectedly. Cyrus took Babylon by diverting the Euphrates. By this strategy the Persians threw themselves so unexpectedly upon the city, that when the outer parts of the city had been taken, those who lived in the center of the city were not aware of the fact that they had been overtaken.

V.2 The chief god of Babylon was Merodach (Marduk) sometimes referred to as Bel (equivalent to Baal meaning master).

Merodach (Marduk) was considered, by the Babylonians, as the creator of all things. He was honoured as king in an annual ceremony. All Babylonian rulers were considered his sons, and his name is reflected in some of their names, like Merodach Baladan and Evil Merodach. 

To clarify, the her in the phrases her idols; her images, refers to Babylon and not to the god Merodach (Marduk). This is qualified by the her(s) of v.3.

50:4  That Israel and Judah will come ‘with weeping’ is the time when Zech 12:10 says Israel will recognise Jesus as their Messiah.

50:6 God had promised a ‘rest’ which was their entry into the land under Joshua. However the people had rebelled against God’s offer right from those days right up to now.

V.3 The Medes are referenced here.

Vs.4,5,19 These verses are talking about the restoration of the temple and the Land under Nehemiah.

Vs.13,39 See Isa 13:20.

V.21 Merathaim means double rebellion, and is an epithet for Babylon. Pekod (means visitation) is another name pertinent to Babylon, as she would be visited in judgment (v.27).

V.37 The mingled people (KJV); foreign troops (ESV) were also part of total Babylon (e.g. Jer 25:20,24).

You may have been wondering why this prophecy is completely incorrect.

Or that's what we would think if we applied it to Babylon's fall to the Medes and Persians. As has already been said in other comments for this chapter, Cyrus took the city quickly and almost peacefully. We can see in Daniel's account that he merely switched allegiance and served the new regime.

Yet in this prophecy there is total destruction:

This picture is much more like the vision we see in Revelation 18, where in v19 it says "in one hour she is made desolate". So we need to ask ourselves the question: "how is it that Babylon is still standing at the end time?". And if so, where is it now? The site in Iraq is desert and ruins.

The answer, simply, is that Babylon was handed down from one empire to the next. Babylon was established at the time of Babel, seen again with Assyria and resurfacing as a name again with Babylon of Nebuchadnezzar fame. Then handed down to Cyrus and Darius who was conquered by Alexander the Great, a Greek. Again, he just walked into the city and adopted it and its idolatry. So history, and the Bible confirm this, since Daniel's image shows each of these empires as part of the same image (Dan 2). We could call that image Babylon if we wanted to.

50:6 That Israel had been ‘lost sheep’ and their shepherds had neglected them is also the theme of Ezekiel to those in captivity – Eze 34:1-22. Ezekiel makes the same point as Jeremiah – that the ‘lost sheep’ will be saved.

50:5   The ‘way to Zion’ is not a geographical location.  Those who would return physically to Zion would  know the way. Rather the ‘way’ is the way of the Lord. As in ‘prepare ye the way of the Lord’ Isa 40:3

50:38   Literally the river through Babylon was dried up by Cyrus who diverted the river to allow his soldiers to enter the city and take it.

50:20   That no iniquity will be found in Israel indicates that this promise has not yet been fulfilled notwithstanding the return after the exile. That return was a short term fulfilment which precedes the establishment of the kingdom of God when Israel will be the people of God and will teach all nations His laws.

Jer 50   Following on from the judgment on the nations mentioned in Jer 47- 49 where the Babylonians were going to bring punishments upon those nations Judah may well have been quite surprised to hear that Babylon was also going to be punished. 

Jer 50:17  - This is a key chapter that assists us in interpreting the two stages in the development of the lion beast in Daniel chapter 7 (Dan 7:4) Daniel in his vision saw a creature, like a lion that had eagle’s wings, symbolic of the strength of an invading power.  He then saw the second stage of this lion power, it had it’s wings removed and stood on it’s feet and “a man’s heart was given to it”.

Jeremiah (Jer 50:17) tells us that the first lion to devour Israel was the Assyrian power and the last was the Babylonian power.

The king of Babylon was indeed judged by the Lord for his treatment of God’s people.  Nebuchadnezzar’s hands were to become feeble, he would suffer anguish like a woman with birth pains (Jer 50:43). The cry of Babylon was to be heard among the nations (Jer 50:46). (Dan.7:4 - i.e. a man’s heart given to him, that was fearful).

50:8-9 One supposes that those who were going into captivity could not envisage a time when they could move out of Babylon, nor could they contemplate its destruction. However Jeremiah had told them that the captivity would be for a limited time –Jer 29:10 – and even Isaiah, many years earlier, had spoken of the demise of Babylon – Isaiah 14

50:2   We should remember that whilst the return of the Jews from Babylon was a major reason for the destruction of Babylon it was to be to the benefit of many other nations. Hence Jeremiah was to present his words to “the nations”. He already – Jer 25:15-17   - spoke of the oppression of the Chaldeans to the nations.

50:5     the “perpetual covenant” draws on the idea found in Jer 32:40 – a covenant which talks of the forgiveness of sins. Something that the Law of Moses did not offer.

50:13   The way in which Jeremiah speaks of Babylon being uninhabited restates what Isaiah was inspired to say in Isa 25:2

OUTLINE OF JEREMIAH

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

IX. Prophecies Against Babylon (Jer 50:1-46 to 51:1-64)

   B. Babylon's Destruction (Jer 50:21-46) --

      3. Babylon's devastation (Jer 50:35-40):

         a. V35 - sword upon the Chaldeans

         b. VS 35,36,37 - "A sword<2719>"

         c. VS 35-38 - "drought<2721>" differs from "sword" in only the vowel pointing of the Massorites.

         d. V39 refers to Babylon being a habitation of wild beasts;  Babylon never again inhabited (Isa 13:19-20) - but does this never being inhabited indicate a future fulfillment, or is it ongoing and continuing to this day?

         e. V40 - "Sodom<5467>"; "Gomorrah<6017>"

      4. the Lord and His agent (Jer 50:41-46):

         a. V41 - "coasts<3411>"

         b. VS 41-42, 46 - a nation from the north takes Babylon

         c. V43 - fear to come upon the king of Babylon

OUTLINE OF JEREMIAH

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

IX. Prophecies Against Babylon (Jer 50:1-46 to 51:1-64)

   A. Babylon's Defeat (Jer 50:1-20) --

      1. Babylon's future is linked with Israel's (Jer.50:1-7):

         a. the word of the Lord was proclaimed against Babylon by Isaiah, Jeremioah, Habakkuk, and Daniel.

         b. the predicted Cyrus who overcomes Babylon and who is also a type of Christ who overcomes a future figurative Babylon (Isa 44:28;Isa 45:1-4;Ezra 1:1-4;Rev 18:1-24).

         c. Lucifer's fall is actually the king of Babylon's fall (Isa 14:4,11,12,13,14,15,16,17,22,23).

         d. Jer.50:1 - "Babylon<894>"; "Chaldeans<3778>"

         e. V2 - "standard<5251>" perhaps a Christ on the cross echo; "Bel<1078>" is the principle diety of Babylon; "Merodach<4781>"; "is broken in pieces<2844>"; "confounded<3001>"; "are broken in pieces<2865>"; Babylon is identified as one with her gods

         f. VS 2-3 - see Isa 13:1-22

         g. V3 - "north<6828>", similar to Gog in Eze 38:3,15

         h. V4 - "Israel<3478>"; "Judah<3063>"

         i. VS 4-5 - sinners returning to God; when Babylon fell the intension was that the exiles would not only return to rebuild Zion but reprent and enter the new covenant, but for the most part the Jews didn't repent and many remained in Babylon where they prospered.

         j. V5 - "Zion[<6726>" parched place or Jerusalem]; "covenant<1285>"

         k. V6 - unlike these shepherds, the good shepherd Jesus will gather the sheep and not lead them to green pastures and rest (Psa 23:1-6)

         l. V7 - the Babylonians said, "We offend not, because 'they[i.e. the Jews]' have sinned against the Lord..."

      2. Yahweh summons the spoilers against Babylon (Jer.50:8-13):

         a. V8 - as he-goats (leading the flocks in an orderly exodus)

         b. VS 8-9 - Babylon to be conquered

         c. VS 8-13 - the spoilers of Babylon (i.e. Medes and others)

         d. V9 - "arrows<2671>"

         e. V10 - "Chaldea shall be a spoil: all that spoil her shall be satisfied"

         f. V11 - "as a heifer at grass"

         g. V12 - the city (of Babylon) is mother to its citizens (compare with Hos 2:5 where Israel is mother)

OUTLINE OF JEREMIAH

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

IX. Prophecies Against Babylon (Jer 50:1-46 to 51:1-64)

   B. Babylon's Destruction (Jer 50:21-46) --

      1. a further summons to the attack (Jer 50:21-28):

         a. V21 - "Merathaim<4850> means double rebellion or doubly rebellious" and is thought to be a punning form of a tribal name refering to the Chaldeans; "Pekod<6489> means visitation or punishment (on Babylon)" and is thought to be a punning form of a tribal name refering to the Chaldeans

         b. VS 23-24 - Babylon strove against the Lord and became a desolation

         c. V27 - "bullocks<6499>" could refer to warriors; "visitation<6486>"

         d. V28 - escaping out of the land of Babylon and declaring in Zion how the Lord has taken vengeance for His temple having been ravaged by the Babylonians.

      2. Babylon's fall and Israel's restoration (Jer 50:29-34):

         a. archers against Babylon for Babylon in her pride defied the Lord; "Holy One<6918> means set apart or sacred holy or Holy One or saint"

         b. V33 - the captors refused to let the people of Israel and Judah go

         c. V34 - but the redeemer Lord<1350> of hosts<6635> (could this refer to Christ? see Peter Forbes 2001 comments) shall plead their cause and give rest to the land and disquiet the inhabitants of Babylon.

OUTLINE OF JEREMIAH

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

IX. Prophecies Against Babylon (Jer 50:1-46 to 51:1-64)

   A. Babylon's Defeat (Jer 50:1-20) --

      3. encouragement to the attackers (Jer 50:14-16):

         a. V14 - Babylon will be punished for having sinned against the Lord

         b. V15 - "do to her (i.e. Babylon) as she has done to others"

         c. V16 - the many exiles and hostages escape to their homelands at the overthrough of Babylon their oppressor

      4. the result for God's people (Jer 50:17-20):

         a. Israel was so wasted by Assyria, that Nebuchadnezzar had but the bones to pick; "lions" (refer to Assyria and Babylon); "Assyria<804>"

         b. VS 17-20 - after Assyrian and Babylonian captivity a remnant will regain Israel, but this was mainly the peoplel of Judah who returned, since 1948 more Jews have returned to Israel, and in the future even more will return to Israel.

         c. V18 - the king of Babylon to be punished as was the king of Assyria

         d. V19 - Israel brought back to his own pasture; "Carmel<3760> means garden-land"; "Bashan<1316> means fruitful"; "Soul<5315>"; "Ephraim<669> mesans double ash-heap, I shall be doubly fruitful" and Ephraim sometimes represented the northern 10 tribes; "Gilead<1568> means rocky region"

         e. VS 19-20 - a remnant of Israel and JUdah are to be pardoned and restored in the future due to God's mercy.

50:6-7 The children of Israel who were the “lost sheep” not only didn’t remember God but as a consequence of straying from Him were taken captive and abused by the other nations.

50:44-45       Notice the habitation of the strong Babylon will be overthrown whilst the “habitation” of Israel will prosper – verse :19.

50:2 Darius the Mede took Babylon years – Dan 5:31 - after the words of Jeremiah were spoken.  It doubtless would have sounded strange to hear, at the time that Jeremiah was speaking of the captivity of Judah that the great kingdom of Babylon would be overthrown. But it was a word of comfort for those who would believe what God was saying.

50 When Jeremiah spoke Babylon was a powerful nation. They had taken control of the whole of the Middle East. They were to be in the ascendancy against Judah for seventy years. But their end was to come. In speaking of their end even when they were a great power served as encouragement to the men of Judah.

Everyone needs a vision to encourage them. So Jeremiah was inspired to look beyond the captivity.

Can we manage, with the help of Scripture, to look beyond the tribulation we see in the world?

50:3 In the same way that Babylon was an invader “from the north” Babylon’s forthcoming destruction was to be “from the north” in the person of Cyrus and Darius. Bu remember God, through Jeremiah, is speaking of events 70 years or so in the future before Judah had been taken captive by the Babylonians and the temple destroyed. Along with Jeremiah’s words of a 70 year captivity – Jer 29– what the people heard Jeremiah say should have been a  comfort to them.

50:11  The Medes were going to take the Chaldeans captive because they took pleasure in taking Judah captive. Whilst they were God’s weapon against Judah they should not have taken pride in what they were doing on His behalf.

MEMORIES

The only time we hear of God having a bad memory is when he says that he will remember our sins no more. Other than that, God's memory is as good today as it was at the beginning of creation, and will continue to be just as good for ever more.

When Jeremiah prophesied about Israel and Judah coming together to see God, he said they would say, "Come, let us join ourselves to the Lord in an everlasting covenant that will never be forgotten." (Jer 50:5 ESV). When Jeremiah said it will never be forgotten, he was talking about the forgetful minds of people rather than God.

In the days of Jeremiah the people had certainly forgotten the covenant God had made with them. They had forgotten God and chased after idols. But as Jeremiah says, the time will come when they will not forget the covenant God made with them.

I am afraid I suffer with the same short-term memory loss as Israel. Often I find myself involved in sin instead of serving God. But I am working on it, and looking forward to the time when I will not forget my covenant with God. In the meantime, let's do all we can to live for God and remember his promises to us.

v.7 quotes Exo.32:6-8. It is so easy to dismiss these atrocities as things that are not part of our lives in this enlightened(?) age, and yet this chapter makes it quite clear that these passages are for our learning. Could this accusation be levelled at us in this modern age of leisure activities? What do we do between eating and sleeping? Is it God's work, or is it something else? This is what this chapter is asking us to assess in ourselves. How much do we indulge ourselves in the readily accessible and available entertainment, and how much do we choose to follow the ways of God through active study and works?

The wilderness journey is used in a precise way to address the problems of the brethren and sisters in Corinth
10:6 they also lusted Numbers 11:4
10:7 the people ... rose up to play Exodus 32:6
Thus we can see that even a young gentile ecclesia was expected to have a knowledge and understanding of the Old Testament

10:1-5 The argument here is that even though one is baptised into Christ this does not guarantee everlasting life. It is the same argument as Heb 3 and Jude 1:5. We should realise why Israel fell in the wilderness - it was through lack of faith. They did not believe that God would keep his Word.

:11 In saying 'these things' 'are written for our admonition' reinforces the point made in 9:10.

A race of slave people; nomad people; living in an arid wilderness, eating miracle food and drinking miracle water. Each had miracle shoes which never wore out, and went everywhere on foot. No cars, bicycles, boats, or aeroplanes. No fridges, freezers, vacuum cleaners, radios, cd players, electric blankets, personal computers, or even roofs over their heads.

Yet strangely these people are held up for us as an example. In v1-4 Paul says that they were part of God's ecclesia as we are. In v11 he says explicitly that we are to think of them as our examples. And what's the reason for this? Because "with most of them was God not best pleased" (v5). These people whose lives are recorded for us, can save us from the fate that they suffered, because by looking at their fate we can take warning. If we will only take an honest look at our own way of life, and compare it to theirs, we may turn our hearts to God and save ourselves from such judgment. The warning of Paul is quite clear. "with most of them was God not best pleased, for their bodies were scattered in the wilderness". If we are not to be amongst the majority who will likewise perish, we need to heed the warning…. "let him who thinks he stands take heed lest he fall" (v12).

10:26-28 The twofold use of Psa 24:1 'the earth is the Lord's ...' shows that because all things belong to God it is acceptable to eat in ignorance things offered to idols but by the same token if one knows the unacceptable origins of the mean then one must not eat. This highlights that one is not guilty of another's sin simply by being with that person. It is knowledge that brings responsibility, not simply being near them.

V.1 to have come out of "Egypt" was no more a guarantee of entry into the "Promised Land" for the Corinthians than for the Israelites.

1Cor 10:13 - All of us have been tempted/tried (3985) some more than others. We read here that God will not let us be tempted beyond what we can bear but will provide a way of escape. Noting how some are sorely tried one Sister had an interesting insight on this passage. She suggested we might be tempted/tried more than we think we can endure but not more than we can truly bear. 

10:1-4 Notice the repetition of ‘all’. This might seem almost unnecessary. However against the background of the divided and partisan ecclesia at Corinth it is important as it emphasises the unity of the ecclesia. We are all in the same situation whoever we are.

SPIRITUAL PROVISION
 
Paul makes some interesting observations. Speaking of the time when Israel were in the wilderness with Moses, he says, "They all were baptised into Moses in the cloud and in the sea. They all ate the same spiritual food and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ." (1Cor 10:2-5)
 
As we look back on the wilderness journey we can see in hindsight the significance of where they came from, where they went to, and of all the events along the way. But I wonder, did Israel at the time recognise the significance of their baptism in the Red Sea, or of the bread of God, or of the living water, or of the rock that was Christ? I also wonder whether we would have noted the significance of these spiritual adventures had we been in the same position as Israel was.
 
Right up to today, God is still calling out a people for his name - just as he did when he called Israel out of Egypt. And just as Israel had a spiritual journey through the wilderness, so we have embarked on a spiritual journey towards God's promised kingdom. Let us be alert to the spiritual provisions in our own lives so that we keep our hearts centered on God. Remember that sometimes they may be disguised as something quite ordinary, such as fleeing the Egyptians while running through the Red Sea. But if we open our eyes we will see the spiritual lessons and provisions that are sent from God

V.24 The epitome of Christ was His selfless character (1John 3:16).  Paul exhorts brethren to be like Him when he says: Let no one seek his own good, but the good of his neighbour (ESV). If we could just remember this one thing, then the problems between ourselves would not exist.

10:15In speaking of the Corinthians as ‘wise’ and asking them to ‘judge’ Paul is harking back to his words to them in 1Cor 6:5

V.4 All events in humankind's existence have Jesus at the center.  Paul talks about the spiritual rock in the wilderness journey being Jesus.  He is indicating that Jesus, as Messiah, was (and continues to be) central to the existence and purpose of the nation of Israel.  It does not mean that Jesus pre-existed His birth (it is impossible to pre-exist oneself) and was, actually, present in the wilderness with Israel.  However, His purpose was.

V.2 Moses was a type of Christ.  He was the mediator of the Old Covenant.  Israel was baptised (symbolic acceptance) into the Old Covenant.  Jesus fulfilled the Old Covenant (Matt 5:17).  He became the mediator of the New Covenant (Heb 12:24). To be spiritually associated with Jesus, one must be baptised into His name, after believing the Gospel He taught (Mark 16:16). 

10:1-5 The repeated ‘all’ is contrasted with ‘many’. Potentially all of those who me out of Egypt could have entered the land of promise. However the experiences of life caused many to fall and die in the wilderness. This is the warning that Paul is presenting to these Corinthians who rested in their ‘knowledge’

V.2 being baptized into Moses meant into the covenant which he mediated. Those who were thus covenanted were obliged to keep the Law. Likewise, the true followers of Christ are baptized into Him, as the mediator of the New Covenant. They are obliged to keep the laws of Christ.

V.4 The Rock produced water to the people in the desert. But, the Rock that followed them. How is that possible that the Rock followed them? It appears that the Rock, here, is a metonymy for the water which sustained the people on their wilderness journey.

The Rock describes Yahweh as Israel’s Savior (Psa 95:1). Yahweh gave His Son, Jesus to be the Savior of the world (Acts 4:12). Jesus is available to all. People only have to partake of the water of life which pours from this living Rock (John 7:38).

V.13 This is comforting when we meet the trials that will inevitably confront those who serve Yahweh.

V.32 An offence is really a sin against Yahweh. Therefore, we should not be the cause of anyone's stumbling so as to commit sin.

This kind of offence should never be confused with the modern definition of offence as a feeling of annoyance or resentment. However, as people of peace, we should still endeavour not to upset people on any level, if we can avoid it.

V.10 Murmuring (grumbling) is not acceptable for the follower of Jesus (John 6:43).

V.12 If we are satisfied with our walk, then we had better re-evaluate the situation really quickly (Eph 5:15).

V.13 It is sure that trials and temptations will beset the disciple of Jesus. They are tests of faith, and opportunities to gain character.  Accept them, and deal with them in faith. Then success will follow.  If one complains and becomes angry, then failure will ensue (James 1:2,3).

Vs.16-18 This is a profound truth.  All true believers in Jesus, His brothers and sisters, are one bread, one body because they are all one in Christ. They are the temple of God.  Should brothers and sisters not, therefore, have love and respect for each other, seeing that this is such a high calling? (1Cor 3:16).

10:15 In calling the believers in Corinth ‘wise men’ he is harking back to their own claims to have ‘knowledge’1Cor 8:11 for example.

1Cor 10:1-4 - they drank from the same spiritual rock which was Christ. John 4:7-15 - Christ will give living water / eternal life. Num 20:2-13 - Moses struck the rock and he echoed Israel smiting Christ - in each case thirst was quenched be it literally or spiritually.  Rev 21:6-7 - the water of life to he who overcomes.

The above was derived from a talk given by Roy Buser (4/11/10).

v13 is important. When we escape temptation we may feel personally that God has worked miracles to achieve it. And our escape may simply be down to the timing of events, so that no-one else knows how close a call we've had. This lesson is acted out for us in the old testament, where David was in an impossible situation, yet God gave him a miraculous escape.  He called the place the "rock of escape" so that everyone else would know it too (1Sam 23:24-28).

10:11  Paul, having quoted a number of examples from Israel’s wilderness journey, says they were written ‘for our admonition’. We must appreciate that the Old Testament historical records are selective. God has decided what he wants to tell us and that is what is selectively recorded that the lessons might be developed later by an all knowing God.

1Cor 10:4 -

10:29  So when a brother chose not to eat it was not because of his conscience, rather he didn’t want to create a problem for the conscience of the one who had highlighted the problems. Likewise we should be careful to take account of the feelings of others.

10:20  Paul’s inspired comment that they “sacrificed unto devils” quotes Deut 32:17

10:17 Notice the repeated use of the word “one” against the background of “we being many”. The remembrance of Jesus’ death in the breaking of bread is designed, amongst other things, to remind us of the unity that should exist between ourselves and Jesus. 

10:5   The “man” in the wilderness answer to those who Paul  will later – 1Cor 11:29 – speak of as eating and drinking unworthily.

10:12  There were those in Corinth who were “leading lights” of the ecclesia. They were self appointed leaders of whom Paul speaks earlier – 1Cor 1:12. Despite their high opinion of themselves their status was determined by God, not themselves.

10:23-24           Pride and arrogance was a trait amongst some in Corinth.  Paul teaches here that we should subject out preferences when necessary to meet the weaknesses of others . How often do we think of how our behaviour, though not wrong, will impact upon others and so change our behaviour?

10:32  Giving no offence is about the hardest thing to do. Every word, every action, should be measured against the possibility that someone might be troubled by what we say or do.

1Cor 10:16

“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?”