Leaving the Door Cracked Open (Jeremiah 52)

“Zedekiah was twenty-one years old when he became king, and he reigned eleven years in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah. And he did what was evil in the sight of the LORD, according to all that Jehoiakim had done. For because of the anger of the LORD it came to the point in Jerusalem and Judah that he cast them out from his presence. And Zedekiah rebelled against the king of Babylon.

…And in the thirty-seventh year of the exile of Jehoiachin king of Judah, in the twelfth month, on the twenty-fifth day of the month, Evil-merodach king of Babylon, in the year that he began to reign, graciously freed Jehoiachin king of Judah and brought him out of prison. And he spoke kindly to him and gave him a seat above the seats of the kings who were with him in Babylon. So Jehoiachin put off his prison garments. And every day of his life he dined regularly at the king’s table, and for his allowance, a regular allowance was given him by the king, according to his daily needs, until the day of his death, as long as he lived.” —Jeremiah 52:1–3, 31–34

Chapter 52 of Jeremiah is an editorial epilogue, a compiler’s coda, a historical appendix, a postscript. The final words of Jeremiah 51, “Thus far are the words of Jeremiah,” should assure you of the authorship of all that has preceded, but what are we to make of chapter 52? Where did this stuff come from? Most of the material, almost verbatim, is drawn from 2 Kings 24:18–25:21, 27–30.

When Scripture borrows from Scripture, we may be confused, but we shouldn’t be utterly confounded. If you want to know who added this postscript, well, perhaps it was Baruch. But really the best answer is the same as to who wrote 2 Kings. Not that they are necessarily the same person, but the answer is the same. Who wrote this coda? We don’t know.

The far more important question is not who the author is, but what was the author’s intent. C.S. Lewis lamented that the literary criticism of his day took a turn from focusing on the literature to the author. To find out what an author meant, you must read the author, not his book, so they say. The critic acts as a detective tracing the sources of inspiration, or as a psychologist unearthing desires and motives. Lewis demonstrated how, in his case, the critics were almost always wrong. 

So instead of puzzling uselessly over who wrote this epilogue, let’s ask why it was attached? What does the author mean to communicate? What does God mean to say to us? I believe the answer is plain and harmonizes beautifully with the message of Jeremiah—God is good on His word. Or to borrow from Jeremiah chapter 1, God indeed watched over His word to perform it.

So while most of this chapter looks back, to see God’s word of judgment vindicated, it also looks forward, anticipating God’s word of redemption as true. The vessels that have been taken (52:18–19), will one day be restored (27:21-22). The people who were deported (52:28–30), are the good figs that Yahweh will plant in the land (24:4–7). And with Jehoiachin’s release (52:31–34), hope is kindled that indeed a righteous branch will spring up for David (33:14–17). 

As the book of Jeremiah closes, know that God didn’t completely shut the door on His children to leave them in darkness. He left the door cracked. And the Son was shining bright on the other side.

Big Promises Stuffed into Little Boxes (Jeremiah 49)

Concerning the Ammonites. 
Thus says the LORD:
 
“Has Israel no sons? 
     Has he no heir? 
Why then has Milcom dispossessed Gad, 
     and his people settled in its cities? 
Therefore, behold, the days are coming, 
     declares the LORD, 
when I will cause the battle cry to be heard 
     against Rabbah of the Ammonites; 
it shall become a desolate mound, 
     and its villages shall be burned with fire; 
then Israel shall dispossess those who dispossessed him, 
     says the LORD.

—Jeremiah 49:1–2

When unpacking the oracles against the nations (Jeremiah 46–51) it is critical to realize that they come vacuum sealed. Though judgment has been delivered to these nations, it hasn’t been fully unpacked. Jesus adds water to all the Old Testament and in Him, it swells substantially. He fulfills them. In Him, they reach their full. In Him, that fullness is filled to the brim. On the day of His return and forever thereafter I’m certain we will be in awe of how much God packed into so small a space. The oracles against the nations are compressed files. Jesus unzips them. In Jesus we will find that each these bytes communicate terabytes of information.

These oracles do come with fences but the fences are temporary. They are not simply meant to contain a judgment, but communicate the judgment. Note how dissolvable these fences are in Jeremiah 25:15–32, which in the Septuagint (an ancient Greek translation of the Old Testament) serve as the conclusion to the oracles against the nations.

“Thus the LORD, the God of Israel, said to me: ‘Take from my hand this cup of the wine of wrath, and make all the nations to whom I send you drink it. They shall drink and stagger and be crazed because of the sword that I am sending among them.’ So I took the cup from the LORD’s hand, and made all the nations to whom the LORD sent me drink it: Jerusalem and the cities of Judah, its kings and officials, to make them a desolation and a waste, a hissing and a curse, as at this day; Pharaoh king of Egypt, his servants, his officials, all his people, and all the mixed tribes among them; all the kings of the land of Uz and all the kings of the land of the Philistines (Ashkelon, Gaza, Ekron, and the remnant of Ashdod); Edom, Moab, and the sons of Ammon; all the kings of Tyre, all the kings of Sidon, and the kings of the coastland across the sea; Dedan, Tema, Buz, and all who cut the corners of their hair; all the kings of Arabia and all the kings of the mixed tribes who dwell in the desert; all the kings of Zimri, all the kings of Elam, and all the kings of Media; all the kings of the north, far and near, one after another, and all the kingdoms of the world that are on the face of the earth. And after them the king of Babylon shall drink. ‘Then you shall say to them, “Thus says the LORD of hosts, the God of Israel: Drink, be drunk and vomit, fall and rise no more, because of the sword that I am sending among you.” And if they refuse to accept the cup from your hand to drink, then you shall say to them, ‘Thus says the LORD of hosts: You must drink! For behold, I begin to work disaster at the city that is called by my name, and shall you go unpunished? You shall not go unpunished, for I am summoning a sword against all the inhabitants of the earth, declares the LORD of hosts.’ You, therefore, shall prophesy against them all these words, and say to them: “The LORD will roar from on high, and from his holy habitation utter his voice; he will roar mightily against his fold, and shout, like those who tread grapes, against all the inhabitants of the earth. The clamor will resound to the ends of the earth, for the LORD has an indictment against the nations; he is entering into judgment with all flesh, and the wicked he will put to the sword, declares the LORD.” Thus says the LORD of hosts: Behold, disaster is going forth from nation to nation, and a great tempest is stirring from the farthest parts of the earth !” (emphases mine).

While the fences are up, this “all the earth” language is an understandable use of hyperbole, not to exaggerate but to communicate. Still, can’t you also see that these fences will one day come down such that the hyperbole will then be an understatement? When Jesus baptizes the world in the fire of judgment these fences will dissolve. Even so, we look to the past fences to get some idea of the shape of the future. By this, the future doesn’t become hazy, but clear.

For instance, Ammon is indicted for possessing the land Yahweh allotted to Israel. Despite appearances, His people are not without an heir. Though the northern tribes, including Gad, were largely assimilated and absorbed but he alien cultures to which they were driven by Assyria long before this prophecy, this land is not up for grabs. This same indictment is brought against all these nations (cf. Jeremiah 10:25; 12:10–14). So in the judgment of the nations a promise of salvation is being made to God’s people. They will dispossess those who dispossessed them. But who are these heirs? I’m simply going to leave you with some New Testament unpacking and I think you can begin to see all that was tied up in these Old Testament prophecies.

“Blessed are the meek, for they shall inherit the earth” (Matthew 5:5).

“For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith” (Romans 4:13).

“The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (Romans 8:16–17).

“For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. Therefore do not throw away your confidence, which has a great reward” (Hebrews 10:34–35).

“Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time” (1 Peter 1:3–5).

See? Big promises. Little boxes.

Are We there Yet? (Matthew 24:3-14)

When examining Matthew 24 too many want to get to the answer before they know the question. We do this because we want our question answered. We look for the answer we want now knowing the question they asked.

An underage child asks to take the car for a spin. You answer no, but their sibling assumes a no to their brother means a yes to them. One asks the wrong question because everything must be about them, the other hears the wrong answer because everything must be about them. I think the disciples are the first brother; they asked the wrong question. They assume that the destruction of the temple must mark the end. We are the second brother. We hear the wrong answer because everything must be about us. But if we really listen to Jesus’ answer it will set us all straight because everything is about Him.

Some self-proclaimed prophecy pundits will tell you that you need to have your Bible in one hand and a newspaper in the other when studying prophecy. I say that this is an arrogant and foolish notion. Andrew Perriman gives far better advice.

We will try to read forwards from the first century rather than backwards from the twenty-first century. One of the reasons why the apocalyptic language of the New Testament can be so puzzling to the modern interpreter is that we cannot help but read it retrospectively and with the advantage, which more often than not turns out to be the disadvantage, of hindsight. It is rather like words written on a glass door. Once we have gone through the door, the text is reversed and becomes difficult to decipher. To make sense of it, we must at least imagine how it must have appeared from the other side of the door as it would have been viewed by those for whom it was written.

When you do this I believe you will see that what is being spoken of in vv. 4-14 happens before the destruction of the temple in AD 70. If you stumble on v. 14 look at Romans 16:26-27 and Colossians 1:6 and give it another read. When we read the text such that it is not all about us, it is then that it becomes most helpful for us. In humbling us, we are helped.

When we read the text rightly I believe there are two major lessons the Spirit intends for us to learn. 1. Keep calm. The end is not yet. Do not be alarmed. These things must take place. Jesus is in control. 2. Carry on. The same Jesus who says that these bad things must happen, says that the good gospel will be proclaimed to the ends of the earth. Jesus is still in control, and the proclamation on the gospel is still his plan. Keep calm, and carry on.

I don’t care what your position is regarding the when of Matthew 24:4-14, if the result is a fearful, hopeless, laziness, you’re doing it wrong. Likewise, I don’t so much what you position is, if the result is a confident, hopeful, work-fulness, you’re getting it mostly right. You’re getting it right in the biggest ways.

To the kids in the back seat asking wrongly and listing wrongly, whining, “Are we there yet?” Jesus says, “I’m driving, stop fretting, we will get there when we get there. Keep calm and carry on.”