3. The King of Sheshach.

[Notes of Addresses on Prophetic Subjects by P. Ben, Delivered before the Assembly, Gathered at YMCA, Secunderabad, 2014.]
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To view history as a stream of evolving forces is a fallible concoction. The enveloping grandeur of civilization is not the fruit of gradualism but the consequence of Jehovah’s throne shifting from Jerusalem to Babylon.

The earlier splendor of Israel’s privileges of being the lot of Jehovah’s inheritance (Deut 32) had not proved to be viable. The nation failed to respect the name of Jehovah and turned to idolatry. This is the trigger that had eventually brought in cataclysmic changes in the government of this world. The prior idea of Israel and the nations pictured as the trees of Eden (Ezekiel) is to be substituted for a universal government sanctioned by the power of heaven. Subjection to this universal power is to become the order of the day.

The responsibility fell upon the prophets to declare this profound change- the very thing that earned the ire of all- kings, priests, commons and captives.

Jeremiah’s uniqueness in this critical point is that he had become the instrument to declare this message of inevitable substitution of powers into hands of Babylon not just to Judah but to all. He is a prophet unto the nations (Ch 1) who take the cup of Jehovah’s fury and give it to all (Ch 25:12-26). His comparison of the coming changes to the earth’s turbulent beginning (Ch 4:23), the swiftness of Babylon’s assault on the nations as a seething pot and an almond tree (Ch1), as a lion springing from the thicket (Ch4), as clouds, as horses swifter than eagles- all speak of a change, a change that all have to respect. The ministry of Jeremiah at the same time is to offer one last opportunity for Judah to reconcile to the fact that the king of Babylon now stands to be the undisputed sovereign ruler who is sanctioned by Jehovah. He pleads for submission to Nebuchadnezzar in so much that he compares the good figs to them who submit to the disciplining hand of God by surrendering to Babylon whereas those who rebel are compared to the evil figs (Ch 23). This had not gone well with any one- beginning with kings Shallum, Jehoiakim, Jehoiachin (Ch22), and priests like Pashur (Ch20), prophets of the like of Hananiah (Ch28).

Ezekiel is taken up by the Spirit of God to view these massive changes as a consequential accomplishment of Jehovah leaving His place at Jerusalem (Ch11). Here the prophet speaks in parables and enacts symbolically the siege of Jerusalem. Zedekiah’s act of profaning the oath made to the king of Babylon had consummated the iniquity (Ch 17).

Daniel is the prophet who fully brings out the nature of the times of gentiles, whereas Jeremiah and Ezekiel ministers to declare the change in the governmental structure.

Jeremiah cautions Zedekiah but Ezekiel imitates the fall of Zedekiah (Ezek 12)- both have to do with the rise of Babylon but looked at from two sides- the former offering opportunities to submit to the counsels of God while the latter enters into the mind of God as regards to the obdurate nature of man.

For Ezekiel, the judgment of the nations proved to be the vent that helps us to see through as to what nations in essence are- those conflicting entities that had their origin from the times of Babel. The nations are not to be relegated to primordial social functions that had gradually learnt culture and science. They had in them the entire scheme of man’s pervading nature- towards God and towards His people. Assyria speaks of man’s enmity of God and His people. Philistia is but man playing mischief inside the congregation of God’s people. Moab is the pride of man. Damascus is that man who solicits the apostate to join him in his anger towards God. Egypt is the wisdom of man, his work of art, poetry and carnal love. Jerusalem is the professing godly man but denying the power. Tyre is man glorying in himself without God.*

*Each of these characteristics is found in the prophecies against the nations. Tyre is man scintillating in his glory fully obsessed with the intentions of Satan (Ezek 28).

The nations finally have to do with Jehovah- on that day the systems of man would be brought low and Jehovah in the Person of Christ shall alone be glorified.*

*The original scheme of Israel and the nations as existing before the coming of Nebuchadnezzar would be reestablished in the millennium save Edom, Damascus, Hazor and Babylon. The reason would be looked into later. In the thousand year rule of Jehovah, Christ unifies in Himself the universal headship as well as the position that secures Israel with all the neighboring nationalities.

Daniel brings to light that the nationalities have been absorbed into one empire- this is known as the times of gentiles. The first empire was introduced by the king of Sheshach (Nebuchadnezzar). The glory of man’s civilization reached the acme because of this change as the resources of man which hitherto had been divided were now coalesced to form the great Babylon- man changeling God (Is 14).

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