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Jesus The Mighty Warrior
The figure of Jesus is often considered to be that of a mighty warrior.
The rider of the white horse in Revelation 19.11–21 is unquestionably Jesus himself.
The name 'the Word of God' is attributed to Jesus in verse 13, which also provides a description of Jesus as described in John 1.1. The 'armies of heaven' are said to follow him in verse 14, and he is described as ruling with an iron sceptre in verse 15, in accordance with the prophesy for the Son of God in Psalm 2.9.
It is evident that there is a substantial discrepancy between the depiction of Jesus in this context and the Jesus portrayed in the Gospels. Upon examination of the Gospels, it becomes evident that Jesus is predominantly depicted as an ordinary man. On occasion, he has been known to make and express opinions that are regarded as unconventional, yet he is at ease in the company of non-elite individuals, and they reciprocate this sentiment. He exudes a distinctive form of authority, evidenced by his ability to prevail in debates and confrontations, yet he remains distinctly human in his comportment. In his crucifixion and death, he is depicted as being in utter weakness and pain.
In Revelation 19, however, a marked shift in perspective becomes evident. This is a formidable figure, a leader of armies, who confronts the most abominable malevolence the world can muster and prevails. The notion of Jesus as a conquering king is a central tenet of the Christian faith.
It is evident that John's initial audience would have been compelled to comprehend this particular representation of Jesus. The subjects were few in number and had been historically marginalised and subjected to persecution. In times of adversity, individuals may derive solace from the notion that Jesus was present prior to their own existence, experiencing their afflictions and distress. However, there are occasions when the desire to prevail, and the reassurance of an invincible ally, are equally important.
The narratives concerning the 'human' Jesus are of significant value, and it is essential that they are held in high regard. However, the Book of Revelation unveils a different facet of Jesus, depicting him as the 'King of kings and Lord of lords' (verse 16). With him as our advocate, there is no need to fear.
Book Of Revelation
The purpose of the book of Revelation is a question that has been posed by many scholars.
The New Testament concludes with a series of dramatic imagery, including monsters, plagues, a lake of fire, and a heavenly city.
The Book of Revelation has been known to provoke a strong emotional reaction in its readers. Indeed, this approach is not universally well-received. The response to this has been varied, with some expressing excitement and others expressing confusion. Some individuals derive solace from reading material. It has been observed that other individuals experience a state of emotional distress and trepidation in response to this phenomenon. It has been claimed by some that a precise end-time schedule has been found. However, this assertion is not universally accepted.
The Revelation Edition of the Rooted Journal is scheduled for publication at the end of September and will provide a comprehensive analysis of one of the Bible's most contentious texts. Regardless of one's position on the matter, it is recommended that individuals interested in acquiring a copy of the publication consider joining Rooted at this time.
It is recommended that the fundamentals be established in order to facilitate an expeditious initiation of the task.
The purpose of this study is to ascertain the message of Revelation.
The majority of the book is written in code, and it is possible that the initial readers were better equipped to decipher it than we are. However, the fundamental message is unambiguous: good will ultimately prevail over evil, and God will eliminate all tears and usher in a new era.
Who wrote Revelation, and why?
The author is referred to as "John", yet the question remains as to which specific individual is being referred to. John the disciple? Or is it someone else? The veracity of this claim remains uncertain.
It can be posited with a high degree of confidence that the readers of this author were subjected to persecution on account of their faith, or, at the very least, were exposed to a significant risk of such persecution. The concept of 'Revelation' is pivotal in understanding the broader context of the situation, as it illuminates the participants' awareness of the spiritual conflict they are embroiled in, which is characterised by a struggle between divine and satanic forces.
Revelation can be regarded as a call to spiritual resilience, even in the most dire of circumstances. The promise of eternal life in the presence of God is a central tenet of the Christian faith, as articulated in the Book of Revelation 2:10: 'Be faithful until death, and I will give you the crown of life.' (Revelation 2.10, NRSVA)
The subsequent discourse will address the content of Revelation.
The Book of Revelation is a rich source of symbolism and imagery, with numerous layers of meaning that can be explored. The discourse commences with an examination of John's conception of the exalted Christ. However, it soon becomes apparent that the forces of evil continue to proliferate. The present situation is such that a malevolent global empire is attempting to force the populace to submit to its will. It is imperative that churches maintain their resolve. God and Satan are at war.
Ultimately, the sequence of disasters gives way to a resplendent city from heaven, designed for the Lord to dwell with his people in perpetuity.
This paper sets out to explore the question of what the Book of Revelation says about the end of the world.
At this juncture, the situation becomes complex. The purpose of this study is to decipher the symbols and images in Revelation. Which passages are about the present world of the author and his or her readership? It is important to ascertain which of these refer to what would have been the distant future for them.
It is noteworthy that the narrative does not conclude with the blissful arrival of the faithful in heaven. This suggests a more reciprocal relationship, whereby the divine realm, symbolised by the concept of heaven, takes on a terrestrial form. The horror that pervaded much of Revelation's previous 20 chapters is now a thing of the past. The concept of "eternity" can be understood as the perpetual continuation of life on Earth.
The purpose of this discourse is to explore the eschatological themes outlined in the Book of Revelation. In the aftermath of disorder, a state of equilibrium is to be expected.
The purpose of this study is to explore the reasons for the prevalence of violence in Revelation.
This is a matter of some urgency, and it may be partly responsible for Revelation being less popular than, say, Psalm 23 or the Parable of the Prodigal Son.
The New Testament's gory finale does not appear to be consistent with the rest of the New Testament. The present study seeks to explore the apparent contradiction between the passages in Revelation that depict vengeance and wholesale slaughter, and the God who 'loved the world so much' (John 3.16), the God who 'is love' (1 John 4.8), and the Jesus who prayed 'Father, forgive them' (Luke 23.34). It is evident from an examination of church history that the early Christians held divergent views on Revelation, and were reticent to incorporate it into the New Testament.
The visions depicted in Revelation give rise to a plethora of inquiries. It is recommended that the reader considers joining the upcoming Rooted Journal to gain a more in-depth understanding of the book.
Rethinking Redemption
A Rethinking of the concept of Redemption with reference to the figure of the Kinsman Redeemer as depicted in the Bible.
This essay sets out to explore the manner in which the figures of Ruth and Boaz intervene in order to reclaim that which has been lost.
It is a commonly held belief amongst Christians that Jesus Christ redeemed humanity from sin and death, and that God redeemed Israel from slavery in Egypt. The Bible also discusses the concept of land being redeemed and individuals procuring freedom through "redemption payments". Despite the common etymology, the concepts appear to be disparate. The question therefore arises as to what precisely the concept of redemption signifies within the context of the Bible.
The concept is intricate in nature and cannot be addressed in its entirety in a single instance. It is improbable that a single, precise definition can be formulated that encompasses all the nuances of this concept. Instead, over time, a more profound comprehension can be achieved by engaging with the various biblical descriptions and reflecting upon them.
In this passage, the notion of redemption is illustrated through the narrative of the book of Ruth, which is set during the period of Israel's judges. In the following discourse, an analysis of the narrative of Ruth and Naomi will be conducted. The purpose of this analysis is to elucidate the significance of the figure of Jesus in the context of the redemption of humanity.
The book of Ruth commences with two widows facing the prospect of both property loss and starvation. The narrative recounts the tale of desperate human need and the redemption required to reclaim a family's land and lineage that would otherwise be forfeited. The Hebrew word ga'al, one of the key words in the Hebrew Bible that is translated as "redeem" in English, is used repeatedly throughout the narrative. Another word derived from this root, go'el, means "kinsman redeemer".
In the Bible, the term "kinsman redeemer" refers to a close family relative who, in instances of extreme poverty, restores people or property to their original family. In the book of Ruth, the figure of Boaz, a relative of Naomi, assumes the role of the go'el, a figure who is crucial in the reclamation of her family's land and the restoration of her lineage.
Naomi's urgent need for assistance
The book of Ruth commences with a series of afflictions that result in Naomi becoming widowed, bereaved, and yearning for redemption. The famine in Bethlehem is the catalyst that propels Elimelech and his family to flee to Moab in search of sustenance. However, as time passes, their hopes begin to fade. Elimelech's demise is followed by the marriages of Naomi's sons, which also result in their untimely deaths without progeny.
As the narrative progresses, it becomes evident that Naomi's domestic environment, economic resources, and familial lineage have been devastated, resulting in a state of complete dissolution. Upon receiving news of the termination of the famine, Naomi returns to Bethlehem. However, it is not feasible for her to grow or procure food in this location. The sale of her family's land preceded her and Elimelech's flight to Moab, leaving her as a penniless widow with no male offspring. Consequently, she lacks the authority and means to reclaim her property.
It is evident that there is an absence of government services that are designed to assist individuals in need. In Naomi's ancient context, economic security was predicated on the utilisation of the land bestowed upon each tribe and family in Israel, a tradition that was perpetuated across generations. For Naomi, the forfeiture of her territory and the demise of her kin signified the termination of her prospective existence. Naomi must have been experiencing profound feelings of heartache and helplessness.
In the field of literary analysis, scholars frequently draw parallels between the figure of Naomi and the iconic figure of Job, as depicted in the Hebrew Bible, who is widely regarded as a seminal example of human suffering. However, while Job's lamentations to God are expressive of his anguish, Naomi's silence is notable. When such an event occurs, she claims that God's hand has "turned against" her (Ruth 1:13).
The name Naomi is derived from the Hebrew word for "pleasant," yet the subject's demeanor is not aligned with this interpretation. Biblical scholar Yael Ziegler hypothesises that the return of Naomi to Bethlehem is not for the purpose of living, but rather for the purpose of dying.(2) On her arrival, Naomi requests that the women of the town refer to her as Mara, which means "bitter".
The following quotations are taken from the BibleProject Translation of Ruth, verses 1:20-21.
"Refrain from addressing me as Naomi.
It is imperative to acknowledge the profound impact of Shaddai's actions, which have proven to be exceedingly detrimental.
The subject was sustained in this location, yet Yahweh subsequently facilitated their return in a state of privation.
For what reason do you address me as "Naomi"?
In the event of Yahweh testifying against me...
The question is posed as to whether Shaddai has been the cause of disaster.
Naomi characterises herself as "full" upon her departure from Bethlehem; however, she now returns "empty", attributing this transformation to divine intervention. The authors of the Bible have employed a particularly pronounced irony in this instance. As Naomi makes this statement, she is standing alongside her Moabite daughter-in-law, Ruth, who has committed herself entirely to Naomi. In the preceding passage, Ruth pledges her commitment to the worship of Yahweh, to cohabitation with her, and to the same fate in death (Ruth 1:16-17). Ruth is a figure of considerable significance, a blessing bestowed generously. However, it is important to note that profound pain and despondency can often obscure one's perception, and Naomi finds herself unable to recognise the profound sense of fulfilment that Ruth's life has become.
Notwithstanding Ruth's pledge of loyalty to Naomi, Naomi's sole aspiration for the future is the restoration of her family's land to her possession. In the context of the Israelite experience, God provided instructions for this precise scenario, establishing a method for the repatriation of land that would otherwise have been forfeited. According to the scriptures, in the event of the sale of land, the term "kinsman redeemer" (Hebrew: go'el) is to be invoked. The kinsman redeemer is charged with the responsibility of purchasing the land back from the vendor, thereby restoring it to the family unit (Lev. 25:25-28).
It is suggested that Boaz offers a glimmer of hope.
In order to ensure her own survival and that of her companion, Ruth, during the barley harvest, she proceeded to collect grain that had been left in the fields. It is evident that, in the context of agricultural practices, God had previously issued instructions to farmers not to harvest all produce from their fields or vineyards. Instead, they were to intentionally leave nutritious crops standing, with the intention that the poor and foreigners would also be able to harvest essential sustenance (Lev. 19:9-10). In the narrative, an incident occurs in which Ruth, upon venturing out to gather, fortuitously encounters a field belonging to Boaz, a relative of Elimelech who is of considerable means (Ruth 2:3).
Boaz is portrayed as a benevolent figure who possesses the discernment to recognise Ruth's commendable character (Ruth 2:5-13). It is evident that he is compelled to lavish her with even more grain than the stipulated requirements of God's gleaning laws (Ruth 2:16).
Upon Ruth's return, Naomi remarks that the man is a close relative of theirs. It is asserted that the individual in question is a kinsman redeemer (go'el). (Ruth 2:20b, BibleProject Translation). Naomi is optimistic, but the harvest season is imminent. On a daily basis, Ruth gleans in Boaz's field, yet he refrains from assuming the role of a go'el. Subsequent to the conclusion of the harvest, however, there is an absence of subsequent events.
Ruth makes a direct request to Boaz, enquiring whether he would be willing to enter into matrimony with her.
Boaz becomes aware of Ruth through the medium of reports that sing her praises and observes her diligent commitment in action. However, he does not assume the role of Naomi's kinsman redeemer. When the grain Ruth has collected runs out, she and Naomi will be back to "empty".
Within the context of ancient history, Ruth and Naomi find themselves confronted with limited viable options for ensuring their long-term survival. In the absence of male providers, women frequently resorted to begging, enslavement, or prostitution. The only recourse available to Ruth and Naomi is to identify a kinsman redeemer willing to assume responsibility. Naomi is aware of Ruth's reliability and fidelity, which have been demonstrated on numerous occasions. Consequently, she proposes a strategy for Ruth to capture Boaz's attention.
Naomi instructs Ruth to approach Boaz in the dead of night on a threshing floor, where he should be sleeping, and tells her to do whatever Boaz asks (Ruth 3:4). Naomi's objective remains ambiguous; however, it is conceivable that she anticipates Boaz engaging in sexual relations with Ruth, subsequently assuming the role of caring for both women, particularly in the event of conception. Boaz has demonstrated benevolence and munificence; consequently, Naomi is convinced that he will act with rectitude towards them.
However, this plan is perilous. Ruth was already an easy target for violent harm and sexual abuse when she was gleaning in the fields, as Boaz acknowledged when he told Ruth to stay with the young women and instructed his workers not to touch her (Ruth 2:8-9). Her status as a Moabite renders her particularly vulnerable. It is important to note that these events occurred concurrently with the judges' rulings, which led to Israel descending into a state of chaos and violence, as evidenced in Ruth 1:1 and Judg. 19-21.
It is perilous for Ruth to venture out to the threshing floor in solitude during nocturnal hours. In the event of pregnancy and subsequent refusal by Boaz to assume responsibility, it is conceivable that the situation could result in a more unfavourable position for Ruth than previously envisaged, with the additional disadvantage of public disgrace typically assigned to unwed mothers. However, Ruth does not demonstrate any hesitation or reluctance in her actions. Ruth's acquiescence to Naomi's directives is marked by an implicit trust in Boaz's integrity, as evidenced by the passage (Ruth 3:5).
In the midst of slumber, Boaz is stirred by a disturbance on the threshing floor, and upon awakening, he discovers an individual in a prone position at his feet. In the absence of sufficient illumination, the individual's identity remains obscured. Consequently, the question "Who are you?" is posed. "I am Ruth, your maidservant," she says. Subsequently, mustering all her courage, she articulates her thoughts with conviction from the obscurity of the shadows: The passage in question states that the individual in question should "spread their cloak over their maidservant because you are a kinsman redeemer (go'el)" (Ruth 3:9, BibleProject Translation). Rather than adhering to the instructions set out by Naomi and awaiting the initiative from Boaz, Ruth proactively asserts her rights as a member of the family, effectively petitioning him for marriage.
The present study will examine the role of Boaz in the context of kinsman redemption.
Ruth's actions are such that Boaz is momentarily stunned. It is evident that he is aware of the possibility that she could have engaged in a relationship with a younger individual in order to mitigate the risk of experiencing another marriage dissolution. However, motivated by profound affection for Naomi, Ruth approaches Boaz, cognizant of his potential to reinstate Naomi's possession. Furthermore, in the event of a marriage between a Naomi relative and Ruth, the offspring of such a union would be legally recognised as Naomi's grandson or granddaughter (cf. Deut. 25:5-6). Consequently, Boaz is also capable of perpetuating Naomi's lineage.
Boaz consents to the requests made by Ruth, yet prior to this, it is necessary for him to offer the right of refusal to one of Naomi's more proximate relatives (Ruth 3:10-13). The subsequent meeting is indicative of his integrity and wisdom. In the event that the closer relative declines to intervene, Boaz assumes the role of Naomi's go'el, thereby repurchasing her land and subsequently entering into matrimony with Ruth. Naomi's land and family line are restored (Ruth 4:1-10).
The women of Bethlehem, who had initially perceived Naomi to be in a state of desolation and referred to her as "bitter" (cf. Ruth 1:19-21), now regard Ruth with profound admiration. They convey to Naomi their esteem for Ruth, stating that she holds a value that surpasses that of seven sons (Ruth 4:15). Boaz is the redeemer of Naomi, yet it is possible that he would not have taken action if he had not been prompted by Ruth. It is evident that, in the absence of Ruth's diligent efforts in harvesting in the field, the life of Naomi would have been at risk.
From Boaz and Ruth to Jesus
The women of Bethlehem bestow the name Obed upon their child (Ruth 4:17), and the narrative concludes with a genealogy that establishes a connection between Obed and King David. Centuries later, Matthew's gospel extends this same genealogy to Jesus of Nazareth (Matt. 1:1-17). It is evident that Ruth and Boaz were instrumental in restoring the family line that ultimately led to the birth of Jesus.
The town of Bethlehem, where the narrative is set, is also the birthplace of Jesus. The term "Bethlehem" is derived from the Hebrew word for "house of bread", thereby signifying nourishment for life. It is evident that Bethlehem is the place where new life comes to both Naomi, through the loyal love of Ruth and Boaz, and to all humanity, through the birth of Jesus. Furthermore, the faithful actions of Ruth and Jesus, akin to seeds, were sown deep and have yielded fruitful redemption ever since.
Jesus "slipped into our world through the backroads and outlying districts of one of the least important places on earth", according to Dallas Willard, and he "has allowed his program for human history to unfold ever so slowly through the centuries".(3)
It is evident that the collaborative efforts of Ruth and Boaz are instrumental in Naomi's redemption, as illustrated by their actions and their roles in the narrative. Ruth's selflessness is evident in her commitment to ensuring Naomi's well-being, while Boaz's decision to act as her go'el is a significant contributing factor to the restoration of her family's land and lineage. In a similar fashion, Jesus' readiness to sacrifice his own life for the benefit of others and his decision to act as humanity's redeemer serves to restore our familial lineage to its divine origin, thereby facilitating each individual's return to their true home.
What Does Jeremiah 29:11 Mean ?
An investigation into the implications of Jeremiah 29:11. The following assertion is made in the passage under consideration: 'For I Know the Plans I Have for You'.
The purpose of this study is to explore the nature of a prophet's offer of a different kind of hope.
Imagine a packed auditorium. Graduates are seated in neat rows, their caps balanced on their heads and gowns pressed. The speaker at the podium clears her throat, smiles at the sea of expectant faces, and begins:
As Jeremiah 29:11 states, "For I know the plans I have for you," declares the LORD, "plans to prosper you and not to harm you, plans to give you hope and a future." (NIV).
The following verse appears to be particularly apt for the present day, due to the sense of anticipation and promise it conveys. However, a more thorough examination of the context in which Jeremiah composed these words reveals that he offered them in the context of a dark and brutal era.
The individuals to whom these utterances were first addressed were not, in fact, on the cusp of success; rather, they were submerged in a state of profound desolation. The verse's broader literary context presents a paradoxical message of life in the land of death and peace for a warring empire.
The question therefore arises as to whether Jeremiah's words retain any relevance for the contemporary world. The purpose of this study is to ascertain the meaning of Jeremiah 29:11.
It is possible to achieve a more nuanced and compelling understanding of the message concerning God's purpose for the reader's life by exploring the historical background and literary context of the verse. Rather than an unconsidered pledge of instantaneous affluence, these utterances represent a summons to steadfast perseverance in exile, wherein existence and serenity are attainable through engagement in God's salvific endeavours. The passage under consideration, Jeremiah 29:11, does not promise an easy path, but rather serves as an encouragement that God's plans are ultimately for the good. It is reasonable to assume that, in due course, he will fulfil his promise to bring the congregation out of hardship by means of their faithful endurance of his long, slow work of restoration.
The following discourse pertains to the content of Jeremiah's instructions, which have been described as "shocking".
Jeremiah 29:11 is contained within a section of the scroll of Jeremiah, which comprises letters written by the prophet Jeremiah to the Israelites residing in Babylonian exile. At the time of writing, Jerusalem and the temple had not yet been destroyed, but the Babylonians had already attacked Jerusalem twice and deported many Israelites (in 605 and 597 BCE; see Dan. 1:1-6; Jer. 29:1-2).
Those who received these letters had endured the horrors of war, the destruction of their homes, and a forced deportation into a foreign land. It can be hypothesised that the pain of their deportation would have been particularly acute, as their identity was inextricably linked to their land, which they regarded as a divine gift following their miraculous escape from Egyptian captivity.
The subjects find themselves dispossessed of their patrimony, expelled from the land of promise, and compelled to return to the house of bondage. If the exodus and entry into the Promised Land were acts of creation and new life, then exile is de-creation, a return to chaos and descent into the realm of death. Exile is not merely a geopolitical catastrophe; it is a cosmic unraveling (cf. Jer. 4:23-26). The narrative of Israel's liberation from Egypt has undergone a reversal. The people, once united in their pursuit of the Promised Land, have now been dispersed, akin to dust scattered by the wind.
The prophet Jeremiah commences his epistle with an unexpected message. The prophet's discourse does not offer a promise of imminent deliverance; rather, it instructs the people to plan for an extended period of exile.
The following quotations are taken from the BibleProject Translation of Jeremiah 29:5-6.
The construction of residential buildings and subsequent habitation therein.
The cultivation of horticultural crops and the subsequent consumption of the produce thereof is recommended.
The imperative is to procreate, thus ensuring the continuity of the species.
It is recommended that the aforementioned items be taken by the sons and wives.
Furthermore, the daughters of the aforementioned family unit procreate with the male members of their spouses' respective families.
The objective is to facilitate the process by which they procreate, thus ensuring the continuity of the species.
The multiplication process should be undertaken in this order, without the introduction of any decrease.
It is reasonable to infer that the instructions issued by Jeremiah caused considerable consternation among the populace. Build houses? Settle down? The objective of the parties concerned is to extricate themselves from the present situation, rather than extend their involvement. Furthermore, previous experiences with prophetic reports have been more positive and appealing. Prior to his demise, the prophet Hananiah had emphatically proclaimed that the exile would endure for a period of two years (Jer. 28:1-4). If deliverance is imminent, there is no need for preparation for a protracted period.
However, Jeremiah exhorts the people to discern between reality and manipulative false prophecies: "Do not allow those who claim to have prophetic or divinatory abilities, who are present among you, to deceive you" (Jer. 29:8, NASB). Jeremiah's prophetic utterances are accurate, and he has explicitly declared that the exile will endure for a period of seven decades (Jer. 25:11-12). This extends far beyond the immediate restoration that many eagerly anticipate. In light of the protracted period of captivity in Babylon that the Israelites were to endure, Jeremiah exhorted his audience to relinquish their idealistic expectations and instead adopt a novel perspective on their circumstances.
The question of whether to "be fruitful and multiply" in exile is a complex one.
Jeremiah instructs the exiles in Babylon to live out God's original design, echoing his commands to the humans at creation: The imperative "be fruitful and multiply" (Gen. 1:28) is a call to action that underscores the importance of procreation in the context of divine purpose. The language of building houses and planting gardens also appears in Isaiah's vision of new creation (Isa. 65:21). However, the readers of Jeremiah are not located within the lush confines of the Garden of Eden or the envisioned New Heaven and Earth as depicted by Isaiah, where sorrow and pain are absent (Isa. 65:19). Through the prophet Jeremiah, God is calling on the people to live as agents of creation, to live as if they are still in the garden of Eden, even while they are in exile. Furthermore, he subverts their expectations by proposing that they should also seek peace for their enemies.
The translation of Jeremiah 29:7, as rendered by the BibleProject, is as follows:
Nevertheless, one should endeavour to seek the peace of the city to which one has been exiled.
It is imperative to engage in supplication on its behalf to Yahweh.
The assertion that a state of peace will engender a similar state of peace is one that is frequently made.
The city of Jerusalem was not experiencing a period of peace.
The Hebrew word for "peace" (shalom) is indicative of a state of completeness and wholeness, representing integrity, harmony, and mutual well-being.
Prior to the Babylonian invasion, the term shalom was the preferred lexical choice of false prophets in Jerusalem. These smooth-speaking "prophets" delivered a message of optimism, asserting that the situation would soon improve. In a manner akin to those who proffer trite sentiments to the afflicted, the aforementioned individuals espoused optimism devoid of tangible substance. It was asserted that this would result in divine blessings and protection being bestowed upon them, without any concomitant obligation to care for the vulnerable. The dissemination of this fallacious message served to bolster the authority of the ruling elite, who were motivated to preserve their privileged position, even when it entailed the exploitation of others.
The call to plant and build in Babylon, as articulated by Jeremiah, stands in stark juxtaposition with the destruction that uprooted Israel from its homeland. This serves to fulfil his prophetic calling, encapsulated by the words "to uproot and tear down, to destroy and overthrow, to build and to plant" (Jer. 1:10, NIV).The juxtaposition of destruction and creation in these verses serves to expose the suffering and injustice that pervade the land, emphasising the necessity for the removal of the rot to enable the flourishing of the people.
Israel's leaders employed religious rhetoric to justify their actions, invoking the concept of shalom while perpetuating violence (Jer. 6:14). The institutions that were established with the purpose of maintaining justice – the temple, the monarchy, and the priesthood – had become instruments of exploitation. It is evident that Israel's leaders had forsaken their sacred covenant with God, even resorting to the practice of child sacrifice (Jer. 7:31). In the words of the Old Testament theologian Walter Brueggemann, "The system is under judgment and has failed. While it may verbally profess peace, its actions are indicative of terror." (2)
Amidst the prevailing darkness and exile, Jeremiah 29 introduces the concept of true shalom, a notion that emerges as a central theme within the scroll. Paradoxically, it is posited that the people will find peace, well-being, and wholeness when they seek these things for the warring city that has shattered Jerusalem, when they learn to love those they've been taught to hate.
The divine plan for humanity is predicated on the transformation of individuals into beings who comprehend that shalom is not a self-serving or self-determined concept; rather, it is embodied in actions that seek the well-being of others, even those who are perceived as enemies.
It is to be hoped that endurance will be demonstrated.
The call made by Jeremiah for the establishment of a peaceful settlement in Babylon is not the conclusion of his message. Furthermore, he offers assurance that exile will not be permanent. In Jeremiah 29:10, the prophet states that after 70 years, God will visit his people and return them to their homeland, thus establishing the context for the well-known verse.
The translation of Jeremiah 29:11, as rendered by the BibleProject, is as follows:
The assertion is made that the thoughts that are being entertained concerning another party are known to the individual making the assertion.
It is the declaration of Yahweh.
The following assertion is made: "Thoughts for shalom and not for evil."
The objective is to provide a foundation for the future and to instil a sense of optimism.
In contrast to the audience of graduates anticipating a period of economic growth, the exhausted exiles initially exposed to these utterances were confronted with a period of profound suffering. In the Book of Jeremiah, God's promise of shalom is not characterised by sentimental fluff or naive optimism. The hope articulated by Jeremiah is accompanied by a challenge, which necessitates a profound trust in God to effect a transformation in the people's perception of reality.
It is reasonable to hypothesise that, given their numerous transgressions, it is perceived by these individuals that God has disengaged and relinquished them. However, the assertion that "I know the thoughts that I am thinking about you" suggests the presence, attunement, and attentive concern of God. It is also conceivable that individuals may erroneously interpret divine retribution as a form of harm, yet the fundamental principle of God's benevolence and desire for "shalom" (peace) supersedes this misguided perception. This notion suggests that the affliction experienced by the people is not a form of retribution but rather a catalyst for positive transformation and spiritual enrichment. It is important to note that change is often a painful process. The divine entity is said to be reinstating the exiles as human beings motivated by a profound sense of love, a love so profound that it seeks the shalom of their captors.
In the context of Babylon, the prophetic challenge must be embodied. It is imperative that this notion is genuinely embodied to engender flourishing and renewal, not solely for the exiles but also for the very empire that shattered their world. The exiles are confronted with a decision: The question remains as to whether the populace will continue to demand false tranquillity, or whether they will seek genuine peace by advocating for the interests of the brutal empire that has displaced them. The platitudes and contrived conceptions of peace have a numbing effect on their perception of reality. The pursuit of truth and the establishment of real shalom demand faith, patience, and a radical trust in God's unfolding plan.
Trusting God in Exile
Jeremiah proffers a hope that does not negate suffering, but rather facilitates its transformation. It is posited that the propagation of both flora and the human species is indicative of a divine creative force. The absence of the subjects from their place of residence is a cause of emotional distress, yet as they learn to cultivate peace in the land of their enemies, they will experience the fruits of restoration.
Within the context of the Bible's Prophetic Literature, the concept of hope is not associated with a denial of suffering. Instead, it is founded on the premise of unwavering faith in God's perpetual presence, even in the most tumultuous and dismal circumstances. For the audience of Jeremiah, every house constructed, every garden cultivated, and every prayer offered for Babylon's well-being constitutes an act of faith – a tangible hope in God's promise that their narrative is not yet complete.
When conducting a search for Bible verses concerning God's plan for humanity, one may encounter Jeremiah 29:11 being utilised as a mere feel-good slogan, a promise of personal prosperity that is detached from its historical and literary context. However, by conceptualising these utterances as pledges of an unchallenging trajectory or a representation of individual accomplishment in the future, we may unwittingly emulate the fallacious oracles who imprudently pledged what they were unable to guarantee. The concept of shalom, in its traditional sense, has the potential to become a cliché that obscures the intricacies of human suffering. Conversely, failure to do so may result in a deviation from the authentic shalom that is derived from aligning with God's divine plan, which calls for all humanity to partake in His meticulous, enduring endeavour of restoration.
Jeremiah offers a novel perspective on the nature of authentic hope. Embracing the promise of Jeremiah 29:11 entails accepting a paradox: that peace is not found in the avoidance of hardship, but rather in the pursuit of the well-being of others, including those who are perceived as enemies, and in placing one's trust in the perpetual creation of life by a divine entity, despite the suffering experienced.