My Notes – Day 361 / M’Cheyne Reading Plan
2 Chronicles 32
Reading Companion:
32 – 2 Chronicles 32 parallels much of the material in Kings. It does, however, link the destruction of the Assyrian invasion force more closely with Hezekiah’s reforms and faith in God (note verses 1, 8). Hezekiah’s end is not as good as we would hope (verses 25-31). Verse 30’s tunnel connecting the spring of Gihon to the pool of Siloam inside the city walls involved a tunnel of over 1700’ through solid rock. Under threat of the Assyrian invasion it was dug by teams working on both ends at the same time — and they met exactly in the middle. It is still considered to be an amazing engineering feat and is visited by tourists in Jerusalem today who can still see the inscription to Hezekiah inside it. Chronicles finishes with Hezekiah’s reign and life and all its ups and downs by giving him a favorable summary (verse 32). We, however, aren’t done with Hezekiah. Next week we will read more of Hezekiah in Isaiah.
Bible Ref:
32:1–23 After all of Hezekiah’s acts of faith, the Assyrian king Sennacherib, together with his mighty army, besieges Judah. This enemy attack is not a judgment from God but an opportunity for God to be glorified by delivering his people and judging their enemy. During the siege, Hezekiah first exhorts the people, as Moses and Joshua did in the past, to be strong and courageous and not to fear, for the Lord would fight for them (vv. 7–8; cf. Ex 14:13–14; Jos 1:6,9; 10:25). The Chronicler loves to highlight the theme of the Lord fighting for his people when they trust him (1Ch 5:18–22; 19:13–15; 2Ch 13:12–19; 14:9–15; 20:15). In the face of daunting threats from the seemingly insurmountable opposition, Hezekiah and the prophet Isaiah pray to the Lord God, who responds by sending an angel to slay all the warriors of Assyria. The battle is won even before it begins! The parallel history in 2 Kings reveals that Hezekiah’s trust in God wavered initially, and he tried to buy Sennacherib off with silver and gold from the temple (2Ki 18:13–15). The Chronicler, however, focuses instead on Hezekiah’s faith in order to encourage his readers that they could believe in God even when their own faith wavered. We might compare this strategy to that of the author of Hebrews, who recounts the faith of people in biblical history while overlooking their foibles in order to encourage his readers to persevere (Heb 11:1–40). And we may also take to heart the fact that God hears and answers our prayers, though we are weak and often waver in faith (Mk 9:23–24).
32:24–33 Hezekiah was overall a righteous king, but he too faltered toward the end of his reign. Sick and at the point of death, he called out to the Lord and was healed. But Hezekiah responded with pride and incurred God’s anger. However, Hezekiah humbled himself and repented and averted God’s wrath. We can be thankful that we have a king who was perfectly humble, even to the point of death on a cross (Php 2:5–8). And when we falter in faith and fall into pride, we know that if we repent, he intercedes for us and cleanses us from all sin (1Jn 1:9—2:2).
Revelation 18
Reading Companion:
18 – Verses 1-8 announce the doom of the city and warn God’s people to flee (see Matt 24:15-18). Verse 3 says Jerusalem is judged for her fornication (religious unfaithfulness to God). Think of how the rulers conspired to kill Jesus because they saw Him as a threat to their standing with Rome (see John 11:48ff). The world laments Jerusalem’s fall because of the economic consequences (verses 9-19). But while the world laments the righteous rejoice in God’s vengeance (verses 20-24). Again note the emphasis on “prophets” and the close parallels to Matt 23:34-37 and Luke 11:49-51.
Bible Ref:
Chapter Commentary:
The prior chapter used “Babylon” as a reference to a religious or spiritual corruption. This “religious Babylon” was tolerated and manipulated by the leaders of the world, for a time, but then destroyed (Revelation 17). In John’s vision, the leaders of the world seem unphased by the destruction of this spiritual Babylon. This “fall” most likely was complete by the mid-point of the tribulation, when the Antichrist and the False Prophet fully engage in blasphemy and idolatry (Revelation 13).
In chapter 18, John’s vision shifts to describe the fall of a slightly different “Babylon.” In this context, Babylon is a political and economic entity. It is probably also a literal city—perhaps not with that exact name—during the end times. It’s common for a capital city to stand in as a reference to a culture, or government, or even a religion. “Babylon,” in this chapter, occupies a place somewhere in that range of meanings. The “fall” described here most likely occurs near the end of the tribulation, probably as a result of the horrific bowl judgments described in chapter 16.
An angel proclaims the destruction of Babylon, specifically making mention of her pervasive wickedness. As in other Scriptures, “sexual immorality” seems to have a double meaning here. The Bible often uses sexual sin as a metaphor for idolatry and other forms of false religion. The city-nation of Babylon, in the end times, is not only a hub of commerce and power, but of sin and sensuality, as well (Revelation 18:1–3).
John hears another voice warning “my people” to flee the city. This parallels the Old Testament warning given to Lot to evacuate Sodom in advance of God’s judgment (Genesis 19:12–13). Not only does God want “His people” to avoid being caught up in the sins of Babylon, He warns them that tangible judgment is coming and they need to flee. The sins of Babylon are enormous, and her judgment from God will be in proportion to that sin. The rapid nature of this judgment is first mentioned here, then further noted in later verses (Revelation 18:4–8).
In the prior chapter, a “religious Babylon” was said to have fallen, but there was no notable mourning from the leaders of the world. Here, however, the fall of Babylon as an economy is met with grief. World leaders will see—probably both literally and figuratively—the smoke from her destruction, and stay far away in hopes of avoiding the same fate. Once again, the fact that this destruction was swift is a key point of John’s vision (Revelation 18:9–10).
Along with political leaders, economic leaders will grieve over the fall of Babylon. This passage lists many of the most precious commodities of the ancient world. The point is not to give a literal inventory of Babylon, but to symbolize her far-reaching and enormous wealth. At some point in the end times, Babylon will go from being outrageously wealthy and powerful to desolate, faster than anyone would have thought possible (Revelation 18:11–20).
John also sees an angel throwing a “great millstone” into the sea. Millstones in that era were made of tough rock, such as basalt. A common millstone might be 18 inches (45 cm) around and 4 inches (10 cm) thick, weighing upwards of 100 pounds (45 kg). What’s described here is a “great millstone,” meaning one of significant size. Some millstones were so large they had to be worked by livestock, and could weigh thousands of pounds / kilograms. The imagery of a massive boulder being dropped into the ocean parallels the complete and speedy destruction of Babylon. When she falls, all her activities will cease entirely, avenging the persecution and murder of God’s people (Revelation 18:21–24).
Chapters 17 and 18 depicted consequences of the tribulation which seem to have happened parallel to the various seal, trumpet, and bowl judgments. Chapter 19 will resume describing a timeline, including the end of the tribulation and the earthly return of Jesus Christ.
Verse Context:
Revelation 18:1–8 contains a glorious angel’s pronouncement of doom on Babylon. This Babylon here appears to be a literal physical city, whereas the Babylon described in chapter 17 is a corrupt religious system. The Babylon of chapter 17 was associated with a political system but was not the political power. The Babylon of chapter 18 is the center of a demonic political, commercial, and economic system. The fall of Babylon parallels what happened to the cities of Sodom and Gomorrah (Genesis 19:1–29). Religious Babylon falls in the middle of the tribulation to the delight of kings. Commercial Babylon falls at the end of the tribulation, and kings lament her fall.
Revelation 18:9–20 reports the reactions of kings, merchants, and seafarers to the fall of Babylon. While the fall of ”religious Babylon” in chapter 17 was un-mourned, these men will passionately lament the demise of ”political Babylon.” Ezekiel 26:15–21 records similar lamenting at the demise of Tyre. Realted passages such as Revelation chapter 16 described the bowl judgments directed at the beast and his kingdom. Jesus warned about the folly of building one’s life on material things instead of on his Word (Matthew 6:19–24; 7:24–27). Paul and James did the same (1 Timothy 6:3–10, 17–19; James 5:1–6). Revelation 19:11–21 reveals the destructive end of the beast and his followers at the return of Jesus to the earth.
Revelation 18:21–24 provides a description of Babylon—the political and economic center of the Antichrist—after its fall. Isaiah predicted Babylon’s fall and wrote about its desolation after God overthrows it (Isaiah 13:19). Daniel 2:34–35 and Daniel 2:40–45 describe the collapse of the beast’s empire at the return of Jesus Christ. Jesus referred to the end of the times of the Gentiles in Luke 21:24. The times of the Gentiles began with the destruction of Jerusalem by Babylonian forces and the reign of Nebuchadnezzar, and it will end with the destruction of Babylon.
Chapter Summary:
A glorious angel announces the fall of Babylon, here used to name a dwelling place for demons and the source of corrupt commercialism. Another angel summons believers to get out of Babylon and avoid being caught up in the judgment for her sins. God is ready to punish Babylon for extensive wickedness. He promises to burn the city with fire. The kings of the earth mourn Babylon’s demise, and they keep a safe distance from her as she burns. Merchants, too, weep because no one can purchase cargo from her and profit from selling her goods. Like the kings, the merchants try to put distance between themselves and Babylon for fear of sharing her destructive fate. Their mourning is intense. They throw dust on their heads, weep, mourn, and lament how quickly she fell from prominence and prosperity to a wasteful state. A mighty angel announces Babylon’s doom and desolation. The city that once included renowned merchants, deceived the nations, and martyred believers, is now shattered into silence and desolation.
Chapter Context:
Revelation 18:1–8 contains a glorious angel’s pronouncement of doom on Babylon. This Babylon here appears to be a literal physical city, whereas the Babylon described in chapter 17 is a corrupt religious system. The Babylon of chapter 17 was associated with a political system but was not the political power. The Babylon of chapter 18 is the center of a demonic political, commercial, and economic system. The fall of Babylon parallels what happened to the cities of Sodom and Gomorrah (Genesis 19:1–29). Religious Babylon falls in the middle of the tribulation to the delight of kings. Commercial Babylon falls at the end of the tribulation, and kings lament her fall.
Zechariah 14
Reading Companion:
14 – Chapter 14 pictures God’s sovereignty as King of Kings. First Jerusalem is attacked but God routs her enemies without there ever being a battle (verses 1-9). The result is God being established as the King over all the earth. Again, the facts are fairly clear but the application is uncertain. Some think this may be speaking of the AD 70 destruction of Jerusalem and God’s preservation of Christians. Others argue that this is spiritual Jerusalem (Heb. 12:22; Gal. 4:26) which is attacked by the world. Verses 12-15 announce a plague on those who attack Jerusalem, resulting in all of God’s enemies going down in defeat (verse 15). The remnants then turn to the Lord (verses 16-19), something that surely sounds like converted Gentiles in the church age. A holy kingdom in installed (verse 20) where everything is clean and nothing unclean is allowed in (verses 21-22). Many of these blessings seem best to apply to the church: a redeemed, cleansed people.
Grace and Truth:
14:1–11 Another perspective on the nations’ future attack on Jerusalem reveals devastating consequences for God’s people (vv. 1–2; cf. 12:2–9). Yet God himself will fight against the nations (14:3). The Lord will split the Mount of Olives, providing an escape route for his people (the location of Azel is unknown). They will flee as they did in the time of the earthquake in the days of King Uzziah, over 200 years earlier (cf. Am 1:1). The holy ones in Zechariah 14:5 could be angels or the people who earlier escaped and now return to Jerusalem with the Lord. God’s salvation will transform the heavens and the earth. With language reflecting Genesis 1, there will be a new creation, with a single day of light (Zec 14:7; cf. Isa 60:19–20; Rev 21:25; 22:5). This day will bring a supply of living water to the world (cf. Ge 2:10). The climax will be God’s kingship over all the earth, with his name honored exclusively. Geba and Rimmon were the northern and southern boundaries of Judah, respectively. The Arabah was a desert plain to the south of the Dead Sea. Hence, the land will be flattened, and Jerusalem will be exalted to its rightful place (Zec 14:10; cf. Isa 2:1–4; Eze 40:1–2; Mic 4:1–5). God’s everlasting kingdom will be securely established (Zec 14:11). The New Testament applies many of these images to Jesus’ first and second comings. Matthew 27:51–54 connects the apocalyptic signs with Jesus’ death on the cross, when the earth shook and the rocks split because of an earthquake, and many holy people were raised to life and then entered Jerusalem. Similarly, Jesus supplies living water to the sinful world (Jn 4:10; cf. Rev 21:6; 22:1–2,17). God’s kingship over all the earth will be fully experienced at Jesus’ return, when he hands the kingdom to his Father, and God will be all in all (1Co 15:23–28).
14:12–19 God will conquer the nations who fight against Jerusalem by causing plague and panic to come on them and their animals (vv. 12–13,15; cf. Rev 19:11–21). Judah opposing Jerusalem recalls Zechariah 12:2–6. The plundering nations will be plundered (14:14; cf. v. 1; Hag 2:6–9; Rev 21:26). Those who survive will worship God as King at Jerusalem and participate in the Festival of Tabernacles (Zec 14:16). This was a seven-day festival of joy and thanksgiving for the harvest and God’s goodness. The tabernacles (shelters built during the festival) reminded the Israelites of their exodus from Egyptian captivity, when they lived in tents as they journeyed (cf. Lev 23:33–43). This festival was also to include foreign people who lived in Israel (Dt 16:13–15; 1Ki 8:2,41–43,65). The alternative for those who do not worship the King is drought and plague as punishment (Zec 14:17–19). The Egyptians may be singled out because they were not as dependent on rain because of the Nile, or perhaps because the salvation and judgment recalls the exodus.
John 17
Reading Companion:
17 – In verses 1-5 Jesus prays for Himself. He gave up His glory to come here and now prays that it be restored. Verse 3 says “only true God” but certainly doesn’t mean Jesus is deity! Once again, we must not camp on one isolated scripture! Jesus is simply emphasizing their relationship in redemption and setting monotheism over against the pagan idea of polytheism so prevalent in the NT world (see 1 Thess. 1:9). In verses 6-19 Jesus prays for His disciples. Verse 6 mentions the “name” of God, which is God’s character and who He is. Jesus is praying God will keep His disciples firm and faithful. In verses 20-26 Jesus prays for us! Verse 22 references glory given to us. In John glory commonly refers to the manifestation of God’s character or person, especially in this prayer. Jesus has given us that glory by explaining God to us.
Bible Ref:
Chapter Commentary:
The last several chapters detailed Jesus’ teachings during the Last Supper (John 13—16). Those statements warned about persecution, predicted the arrival of the Holy Spirit, encouraged Christian love, and even predicted the impending betrayal orchestrated by Judas. In this passage, John records an extended prayer from Jesus just prior to His arrival in Gethsemane. While the other three Gospels note Jesus’ final, anguished prayers in the garden, John chooses to describe this penultimate invocation, often referred to as the High Priestly Prayer.
Christ begins by praying for Himself. This, along with His example prayers also recorded in Scripture (Matthew 6:9–13) prove it is reasonable to pray on our own behalf. The primary purpose of this is asking for God’s will to be done; this is always for His glory (John 17:1), and our ultimate benefit (Romans 8:28–30). In this moment, Jesus notes that “the hour” has finally arrived for His sacrifice on behalf of mankind (John 3:16; 12:32–33). The means by which mankind can access eternal life is about to be fulfilled (John 17:1–5).
Next, Jesus prays for His followers. In the most immediate context, these prayers are for the apostles (Matthew 10:1–4). The men personally trained by Jesus will experience massive resistance as they preach His truth. However, it is their teaching that will lead others to faith in Christ (John 17:20). In that way, what Jesus says here has application to all believers, though the most direct meaning applies to His inner circle of disciples. The faith of these men is proven by their acceptance—their belief—in the message Christ has brought. Of those Jesus selected and taught, none have left, with the predicted exception of Judas (John 13:2–3). Christ prays that these men would be strengthened in their resolve, even as they are commissioned to remain in a hostile world (John 17:6–19).
Finally, Jesus expands His prayer to include all who will come to faith in Him. A major theme of this broader prayer is for loving unity. This is not only a direct command from Christ (John 14:15), but the primary identifier of legitimate Christian faith (John 13:34–35). Nonbelievers cannot see or experience God (1 Corinthians 2:14), so a main mission of believers is to demonstrate God’s truth to the world (Matthew 5:13–16). Christ also repeats several points made earlier in this prayer, and the gospel of John, including His eternal existence and the importance of unifying, godly love (John 17:20–26).
Following this prayer, John will move quickly to describe Jesus’ arrest in the garden of Gethsemane (John 18:1–3). Chapter 18 will then explain the sham trials which result in Jesus eventual crucifixion in chapter 19, and His resurrection in chapter 20.
Verse Context:
John 17:1–5 begins what is known as Jesus’ High Priestly Prayer. After giving a few last lessons to His disciples (John 16:31–33), Christ now prays. John explained certain earlier incidents by noting that it was not yet Jesus’ “time.” Here, that time has come. Christ begins by praying for Himself, though His words convey complete submission to the will of God. This moment occurs just before Jesus and the disciples enter Gethsemane, where He will pray again prior to being arrested.
John 17:6–19 continues the High Priestly Prayer of Jesus, prior to crossing into the garden of Gethsemane. After asking God the Father to glorify Him, so He may glorify the Father, Jesus now prays for His disciples. Earlier passages included Jesus’ warnings about persecution (John 16:1–4). His plea, here, is for the apostles’ continued faith in the face of that hardship. While this passage has application for all Christians, the immediate subject is Jesus’ immediate circle of closest disciples. After this, Jesus’ prayer will continue with an emphasis on all future believers.
John 17:20–26 completes the High Priestly Prayer offered by Jesus just before He goes to Gethsemane, where He will be captured by His enemies. His prayer has included requests on behalf of Himself and His closest disciples. Now, Christ begins to pray for those who will come to faith in Him through the writings and teachings of those apostles. A major theme of this prayer is for love and unity.
Chapter Summary:
In this passage, known as the High Priestly Prayer, Jesus speaks to God about three main topics. First is Christ Himself, asking God the Father to glorify Him so He can glorify the Father. Next, Jesus prays for the faith and courage in His closest disciples. Finally, He prays for those who will come to faith because of the apostles’ writing and teaching. This moment occurs before Jesus enters Gethsemane, where the other Gospels will record His final anguished prayers before being arrested (Matthew 26:36–46; Mark 14:32–42; Luke 22:39–46).
Chapter Context:
Over the last several chapters (John 13—16), Jesus has been giving last-minute instruction to His closest disciples. These lessons composed a large part of the Last Supper. Among those teachings were several warnings about persecution, with the encouragement of knowing the Holy Spirit would come. In chapter 17, we read Jesus’ High Priestly Prayer, making requests on behalf of Himself, the apostles, and future believers. After this, Jesus will go into Gethsemane where Judas will turn Him over for arrest and His eventual execution.
Day 361 of M’Cheyne Reading Plan
With family
2 Chronicles 32 (Listen)
Sennacherib Invades Judah
32 After these things and these acts of faithfulness, Sennacherib king of Assyria came and invaded Judah and encamped against the fortified cities, thinking to win them for himself. 2 And when Hezekiah saw that Sennacherib had come and intended to fight against Jerusalem, 3 he planned with his officers and his mighty men to stop the water of the springs that were outside the city; and they helped him. 4 A great many people were gathered, and they stopped all the springs and the brook that flowed through the land, saying, “Why should the kings of Assyria come and find much water?” 5 He set to work resolutely and built up all the wall that was broken down and raised towers upon it,1 and outside it he built another wall, and he strengthened the Millo in the city of David. He also made weapons and shields in abundance. 6 And he set combat commanders over the people and gathered them together to him in the square at the gate of the city and spoke encouragingly to them, saying, 7 “Be strong and courageous. Do not be afraid or dismayed before the king of Assyria and all the horde that is with him, for there are more with us than with him. 8 With him is an arm of flesh, but with us is the LORD our God, to help us and to fight our battles.” And the people took confidence from the words of Hezekiah king of Judah.
Sennacherib Blasphemes
9 After this, Sennacherib king of Assyria, who was besieging Lachish with all his forces, sent his servants to Jerusalem to Hezekiah king of Judah and to all the people of Judah who were in Jerusalem, saying, 10 “Thus says Sennacherib king of Assyria, ‘On what are you trusting, that you endure the siege in Jerusalem? 11 Is not Hezekiah misleading you, that he may give you over to die by famine and by thirst, when he tells you, “The LORD our God will deliver us from the hand of the king of Assyria”? 12 Has not this same Hezekiah taken away his high places and his altars and commanded Judah and Jerusalem, “Before one altar you shall worship, and on it you shall burn your sacrifices”? 13 Do you not know what I and my fathers have done to all the peoples of other lands? Were the gods of the nations of those lands at all able to deliver their lands out of my hand? 14 Who among all the gods of those nations that my fathers devoted to destruction was able to deliver his people from my hand, that your God should be able to deliver you from my hand? 15 Now, therefore, do not let Hezekiah deceive you or mislead you in this fashion, and do not believe him, for no god of any nation or kingdom has been able to deliver his people from my hand or from the hand of my fathers. How much less will your God deliver you out of my hand!’”
16 And his servants said still more against the LORD God and against his servant Hezekiah. 17 And he wrote letters to cast contempt on the LORD, the God of Israel, and to speak against him, saying, “Like the gods of the nations of the lands who have not delivered their people from my hands, so the God of Hezekiah will not deliver his people from my hand.” 18 And they shouted it with a loud voice in the language of Judah to the people of Jerusalem who were on the wall, to frighten and terrify them, in order that they might take the city. 19 And they spoke of the God of Jerusalem as they spoke of the gods of the peoples of the earth, which are the work of men’s hands.
The Lord Delivers Jerusalem
20 Then Hezekiah the king and Isaiah the prophet, the son of Amoz, prayed because of this and cried to heaven. 21 And the LORD sent an angel, who cut off all the mighty warriors and commanders and officers in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he came into the house of his god, some of his own sons struck him down there with the sword. 22 So the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib king of Assyria and from the hand of all his enemies, and he provided for them on every side. 23 And many brought gifts to the LORD to Jerusalem and precious things to Hezekiah king of Judah, so that he was exalted in the sight of all nations from that time onward.
Hezekiah’s Pride and Achievements
24 In those days Hezekiah became sick and was at the point of death, and he prayed to the LORD, and he answered him and gave him a sign. 25 But Hezekiah did not make return according to the benefit done to him, for his heart was proud. Therefore wrath came upon him and Judah and Jerusalem. 26 But Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the LORD did not come upon them in the days of Hezekiah.
27 And Hezekiah had very great riches and honor, and he made for himself treasuries for silver, for gold, for precious stones, for spices, for shields, and for all kinds of costly vessels; 28 storehouses also for the yield of grain, wine, and oil; and stalls for all kinds of cattle, and sheepfolds. 29 He likewise provided cities for himself, and flocks and herds in abundance, for God had given him very great possessions. 30 This same Hezekiah closed the upper outlet of the waters of Gihon and directed them down to the west side of the city of David. And Hezekiah prospered in all his works. 31 And so in the matter of the envoys of the princes of Babylon, who had been sent to him to inquire about the sign that had been done in the land, God left him to himself, in order to test him and to know all that was in his heart.
32 Now the rest of the acts of Hezekiah and his good deeds, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, in the Book of the Kings of Judah and Israel. 33 And Hezekiah slept with his fathers, and they buried him in the upper part of the tombs of the sons of David, and all Judah and the inhabitants of Jerusalem did him honor at his death. And Manasseh his son reigned in his place.
Footnotes
[1] 32:5 Vulgate; Hebrew and raised upon the towers
Revelation 18 (Listen)
The Fall of Babylon
18 After this I saw another angel coming down from heaven, having great authority, and the earth was made bright with his glory. 2 And he called out with a mighty voice,
“Fallen, fallen is Babylon the great!
She has become a dwelling place for demons,
a haunt for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detestable beast.
3 For all nations have drunk1
the wine of the passion of her sexual immorality,
and the kings of the earth have committed immorality with her,
and the merchants of the earth have grown rich from the power of her luxurious living.”
4 Then I heard another voice from heaven saying,
“Come out of her, my people,
lest you take part in her sins,
lest you share in her plagues;
5 for her sins are heaped high as heaven,
and God has remembered her iniquities.
6 Pay her back as she herself has paid back others,
and repay her double for her deeds;
mix a double portion for her in the cup she mixed.
7 As she glorified herself and lived in luxury,
so give her a like measure of torment and mourning,
since in her heart she says,
‘I sit as a queen,
I am no widow,
and mourning I shall never see.’
8 For this reason her plagues will come in a single day,
death and mourning and famine,
and she will be burned up with fire;
for mighty is the Lord God who has judged her.”
9 And the kings of the earth, who committed sexual immorality and lived in luxury with her, will weep and wail over her when they see the smoke of her burning. 10 They will stand far off, in fear of her torment, and say,
“Alas! Alas! You great city,
you mighty city, Babylon!
For in a single hour your judgment has come.”
11 And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore, 12 cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble, 13 cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls.2
14 “The fruit for which your soul longed
has gone from you,
and all your delicacies and your splendors
are lost to you,
never to be found again!”
15 The merchants of these wares, who gained wealth from her, will stand far off, in fear of her torment, weeping and mourning aloud,
16 “Alas, alas, for the great city
that was clothed in fine linen,
in purple and scarlet,
adorned with gold,
with jewels, and with pearls!
17 For in a single hour all this wealth has been laid waste.”
And all shipmasters and seafaring men, sailors and all whose trade is on the sea, stood far off 18 and cried out as they saw the smoke of her burning,
“What city was like the great city?”
19 And they threw dust on their heads as they wept and mourned, crying out,
“Alas, alas, for the great city
where all who had ships at sea
grew rich by her wealth!
For in a single hour she has been laid waste.
20 Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has given judgment for you against her!”
21 Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying,
“So will Babylon the great city be thrown down with violence,
and will be found no more;
22 and the sound of harpists and musicians, of flute players and trumpeters,
will be heard in you no more,
and a craftsman of any craft
will be found in you no more,
and the sound of the mill
will be heard in you no more,
23 and the light of a lamp
will shine in you no more,
and the voice of bridegroom and bride
will be heard in you no more,
for your merchants were the great ones of the earth,
and all nations were deceived by your sorcery.
24 And in her was found the blood of prophets and of saints,
and of all who have been slain on earth.”
Footnotes
[1] 18:3 Some manuscripts fallen by
[2] 18:13 Or and slaves, and human lives
In private
Zechariah 14 (Listen)
The Coming Day of the Lord
14 Behold, a day is coming for the LORD, when the spoil taken from you will be divided in your midst. 2 For I will gather all the nations against Jerusalem to battle, and the city shall be taken and the houses plundered and the women raped. Half of the city shall go out into exile, but the rest of the people shall not be cut off from the city. 3 Then the LORD will go out and fight against those nations as when he fights on a day of battle. 4 On that day his feet shall stand on the Mount of Olives that lies before Jerusalem on the east, and the Mount of Olives shall be split in two from east to west by a very wide valley, so that one half of the Mount shall move northward, and the other half southward. 5 And you shall flee to the valley of my mountains, for the valley of the mountains shall reach to Azal. And you shall flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the LORD my God will come, and all the holy ones with him.1
6 On that day there shall be no light, cold, or frost.2 7 And there shall be a unique3 day, which is known to the LORD, neither day nor night, but at evening time there shall be light.
8 On that day living waters shall flow out from Jerusalem, half of them to the eastern sea4 and half of them to the western sea.5 It shall continue in summer as in winter.
9 And the LORD will be king over all the earth. On that day the LORD will be one and his name one.
10 The whole land shall be turned into a plain from Geba to Rimmon south of Jerusalem. But Jerusalem shall remain aloft on its site from the Gate of Benjamin to the place of the former gate, to the Corner Gate, and from the Tower of Hananel to the king’s winepresses. 11 And it shall be inhabited, for there shall never again be a decree of utter destruction.6 Jerusalem shall dwell in security.
12 And this shall be the plague with which the LORD will strike all the peoples that wage war against Jerusalem: their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths.
13 And on that day a great panic from the LORD shall fall on them, so that each will seize the hand of another, and the hand of the one will be raised against the hand of the other. 14 Even Judah will fight at Jerusalem.7 And the wealth of all the surrounding nations shall be collected, gold, silver, and garments in great abundance. 15 And a plague like this plague shall fall on the horses, the mules, the camels, the donkeys, and whatever beasts may be in those camps.
16 Then everyone who survives of all the nations that have come against Jerusalem shall go up year after year to worship the King, the LORD of hosts, and to keep the Feast of Booths. 17 And if any of the families of the earth do not go up to Jerusalem to worship the King, the LORD of hosts, there will be no rain on them. 18 And if the family of Egypt does not go up and present themselves, then on them there shall be no rain;8 there shall be the plague with which the LORD afflicts the nations that do not go up to keep the Feast of Booths. 19 This shall be the punishment to Egypt and the punishment to all the nations that do not go up to keep the Feast of Booths.
20 And on that day there shall be inscribed on the bells of the horses, “Holy to the LORD.” And the pots in the house of the LORD shall be as the bowls before the altar. 21 And every pot in Jerusalem and Judah shall be holy to the LORD of hosts, so that all who sacrifice may come and take of them and boil the meat of the sacrifice in them. And there shall no longer be a trader9 in the house of the LORD of hosts on that day.
Footnotes
[1] 14:5 Other Hebrew manuscripts you
[2] 14:6 Compare Septuagint, Syriac, Vulgate, Targum; the meaning of the Hebrew is uncertain
[3] 14:7 Hebrew one
[4] 14:8 That is, the Dead Sea
[5] 14:8 That is, the Mediterranean Sea
[6] 14:11 The Hebrew term rendered decree of utter destruction refers to things devoted (or set apart) to the Lord (or by the Lord) for destruction
[7] 14:14 Or against Jerusalem
[8] 14:18 Hebrew lacks rain
[9] 14:21 Or Canaanite
John 17 (Listen)
The High Priestly Prayer
17 When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, 2 since you have given him authority over all flesh, to give eternal life to all whom you have given him. 3 And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. 4 I glorified you on earth, having accomplished the work that you gave me to do. 5 And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.
6 “I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. 7 Now they know that everything that you have given me is from you. 8 For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me. 9 I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. 10 All mine are yours, and yours are mine, and I am glorified in them. 11 And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. 12 While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. 13 But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. 14 I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. 15 I do not ask that you take them out of the world, but that you keep them from the evil one.1 16 They are not of the world, just as I am not of the world. 17 Sanctify them2 in the truth; your word is truth. 18 As you sent me into the world, so I have sent them into the world. 19 And for their sake I consecrate myself,3 that they also may be sanctified4 in truth.
20 “I do not ask for these only, but also for those who will believe in me through their word, 21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. 22 The glory that you have given me I have given to them, that they may be one even as we are one, 23 I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. 24 Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. 25 O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. 26 I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”
Footnotes
[1] 17:15 Or from evil
[2] 17:17 Greek Set them apart (for holy service to God)
[3] 17:19 Or I sanctify myself; or I set myself apart (for holy service to God)
[4] 17:19 Greek may be set apart (for holy service to God)
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John the Apostle, also known as the Beloved Disciple and the Evangelist, was one of Jesus’ closest followers and is known for authoring the Gospel of John, three epistles, and the Book of Revelation, as well as for his role as a pillar of the early Christian Church and his emphasis on God’s love.
- John was one of Jesus’ closest disciples, known as the “beloved disciple,” and the only apostle present at the crucifixion.
- He authored the Gospel of John, three epistles, and traditionally the Book of Revelation, focusing on themes of love, light, and truth.
- John played a key role in the early Church, helping establish Christian communities and caring for Mary, Jesus’ mother, in Ephesus.
- He was exiled to Patmos during Emperor Domitian’s reign, where he received visions recorded in Revelation.
- John emphasized the importance of love and faithfulness in Christian life, repeating the command “Love one another” in his later years.
- He was the only apostle to die of natural causes, living to an old age and continuing his ministry until his death around 100 AD.
John, Apostle and Evangelist
John, known as the Beloved Disciple, was one of the twelve apostles of Jesus Christ and a pillar of the early Christian Church. Born in Bethsaida, Galilee, to Zebedee and Salome, John was a fisherman by trade alongside his brother James. The brothers were among the first disciples called by Jesus, who gave them the nickname “Boanerges” or “Sons of Thunder” due to their fervent zeal. As one of Jesus’ closest disciples, John witnessed several pivotal moments in Christ’s ministry.
He was present at the Transfiguration, where he saw Jesus’ divine glory revealed. John also accompanied Jesus to the Garden of Gethsemane on the night of His betrayal. Most significantly, John was the only apostle who remained at the foot of the cross during Jesus’ crucifixion. It was there that Jesus entrusted the care of His mother, Mary, to John, a responsibility he faithfully fulfilled. After Christ’s ascension, John played a prominent role in the early Church. He was present at Pentecost and, along with Peter, performed miracles and preached boldly in Jerusalem.
The Book of Acts records John and Peter healing a lame man at the temple gate, which led to their arrest and appearance before the Sanhedrin. Undeterred by threats, they continued to proclaim the gospel. John’s ministry extended beyond Jerusalem. He traveled to Samaria with Peter to pray for new believers to receive the Holy Spirit. Later, tradition holds that John settled in Ephesus, where he cared for Mary and ministered throughout Asia Minor. He is believed to have established and nurtured several churches in the region, including those addressed in the Book of Revelation.
During the reign of Emperor Domitian, John faced persecution for his faith. According to tradition, he was plunged into a cauldron of boiling oil in Rome but emerged unharmed, leading to the conversion of many witnesses. Subsequently, John was exiled to the island of Patmos, where he received the visions recorded in the Book of Revelation.
After Domitian’s death, John returned to Ephesus, continuing his ministry into old age. John’s legacy extends beyond his apostolic ministry through his written works. He is traditionally credited with authoring the Gospel of John, three epistles, and the Book of Revelation, though modern scholarship debates some attributions.
His Gospel provides a unique theological perspective on Christ’s life and teachings, emphasizing Jesus’ divinity and the concept of eternal life through faith. John’s epistles focus on love, truth, and Christian fellowship, while Revelation offers a prophetic vision of the end times. John is believed to have lived to nearly 100 years old, dying peacefully in Ephesus around 100 AD, the only apostle to not die a martyr’s death.
The Apostle of Love and the Robber Chief: A Story from the Life of John
John, the beloved disciple of Jesus, had entrusted a promising young man to the care of a local bishop. Years later, when John returned to visit, he asked about the youth. The bishop, with tears in his eyes, confessed that the young man had fallen into wickedness and become the feared leader of a band of robbers in the mountains. Hearing this, John immediately demanded a horse and a guide to the robbers’ hideout. Despite his advanced age, he rode swiftly into the mountains. As he approached, the robbers’ sentries captured him and brought him before their leader.
The young man, recognizing John, turned to flee in shame. But John, forgetting his years, pursued him crying out, “Why do you run from me, my son? From your own father, unarmed and old? Have pity on me! Do not fear, you still have hope for life. I will give an account to Christ for you. If necessary, I will gladly die for you, as the Lord died for us. Stop! Believe! Christ has sent me!”At these words, the hardened criminal stopped, trembling.
He threw down his weapons and burst into bitter tears. John embraced him as the young man confessed his sins. The apostle led him back to the church, where through prayer, fasting, and counsel, the former robber was fully restored to faith. This story, passed down through generations, reveals John’s unwavering love, his willingness to risk all for a single soul, and his faith in Christ’s power to redeem even the most lost. It exemplifies why John became known as the Apostle of Love, echoing his oft-repeated words in his later years: “Little children, love one another”.
Traditions
- Blessing and drinking of wine called “Love of St. John” (Johannesminne) in central Europe
- Bringing wine and cider to church for blessing in central Europe
- Pouring blessed wine into wine barrels at home in central Europe
- Drinking St. John’s wine with meals on December 27th in central Europe
- Using St. John’s wine as a sacramental for dying people in central Europe
- Children named John or Joan lighting Advent wreath and Christmas tree candles in some places
- Freemasons using the feast day for installation of Grand Masters (dating back to 18th century)
Foods
- United States: Blessing and drinking of “St. John’s Love” mulled wine
- Estonia: Kohupiimakorbid (farmer cheese pastries)
- Latvia: Janu siers (St. John’s cheese with caraway seeds)
- Baltics: Shashlyk (lamb kebabs)
- Italy: Blessing of wine in church on St. John’s feast day
- Germany: Johanniswein (St. John’s wine) blessed and shared
- Orthodox tradition: Eagle-shaped foods like quesadillas or marshmallow pops
“That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life—”
— 1 John 1:1
