Comments for August 17

v. 1-2 - Rehoboam = "He enlarges the people" - Jeroboam = "Increase of the people". These names were virtually identical. Jeroboam first enters the scene in ch.11:26, where we are told of his lineage, and in v. 28 we learn that he was a 'mighty man of valour'. He is not related in any way to Solomon, or, it would seem, to anyone else of consequence, but God arranges for him to reign over the ten tribes (see the prophecy of Ahijah - ch.11:29-31). In fact Rehoboam is only given anything at all by God for the sake of his Grandfather David, and the city of Jerusalem, which God has chosen. (v.32)

v.15 - The Bible is full of examples of times when God determined what people should say. The reason given here that Rehoboam did not hearken to the wise men was that the prophecy might be fulfilled. We must remember at all times that God is in control.

Rehoboam, in asking the old men and then the young men as to how he should rule Israel had forgotten to enquire of the only source that mattered He failed to ask his God! He was to sit on the throne of the Lord, but did not see any need to enquire of Him as to how he should govern the country. He was a political, not spiritual, animal.

SUBTLE DECEPTION

The deception with which Jeroboam turned Israel away from the LORD was in many ways very subtle. The new worship he set up for Israel was like the worship of the LORD - but not quite the same. After all, Israel was now no longer part of Judah so it didn't seem right to have to go to Jerusalem (in Judah) to worship.

To make it "right" and easy, Jeroboam set up two new places for the people to come and worship. He made two new gods who he said, "Brought you up out of Egypt." They were made out to be like, but not the same as, the LORD. Jeroboam appointed all sorts of people as priests, just as there were Levites who were priests of the LORD, and probably packaged them as an improvement on only having Levites as priests. Similar, but not the same. And Jeroboam also instituted a festival "like the festival held in Judah." Everything was "like" it had been, but packaged to be "better."

Jeroboam's new ways were really a deception to make people accept the new system and to lead them away from the LORD. So let us not accept deceit, even if it does seem similar to the way we should worship our God. If it is God's way then we must stick to it and never allow even subtle distractions to take us from the right way.

By comparing 'three days' (:5) with 'the third day' (:12) we see that three days does not have to be three complete days. Whilst this may seem to be a trivial point it highlights that we should not try to force Scripture into a mould of our making when we read of time periods. - Incidentally I do believe that Jesus was three days and three nights in the grave - but not complete days and nights.

1Ki 12:32 The great Day of Atonement and the Feast of Tabernacles are in the 7th month, is Jeroboam merely responding to the frustrations his people feel because of denial of access to Jerusalem, or does he also advertise the 8th month as a ‘new beginning’ for his nation.

12:1 David was anointed first in Hebron and then Jerusalem. Absalom went to Hebron (2Sam 15:9) to try to take the kingdom. One might have thought that Rehoboam would do likewise, or be crowned in Jerusalem. However Rehoboam went to Shechem which had historical associations. Jacob bought land there (Gen 33:18-19)  Joshua gathered all Israel there (Josh 8:30) to pronounce the blessing and cursing and at the end of his life (Josh 24:1) gather Israel to Shechem before sending them to their inheritance, in order to cement the division that was already being seen (1Kin 11:11) in the land as Shechem was actually in the territory which later became part of the northern kingdom.

V.31 It must be remembered that of the forty cities allotted to the Levites, only thirteen were in the southern kingdom, and all these were given to the priests, the sons of Aaron.(Josh 21:9, 19) This means that, apart from the priests, the Levites were totally dispossessed. 

It's interesting to note that the people now complained about the heavy burden Solomon had placed on them.  Obviously, all the riches and splendour in Jerusalem had come at a price, and they were now willing to turn their back on David's family1Kin 12:3,4.

V.4 Because of the splendour of Solomon's court, and the magnitude of his undertakings, Solomon had been obliged to begin a system of heavy taxation to obtain the necessary revenue to maintain the same. The people looked only to the burdens, not to the benefits they derived from Solomon's peaceful and prosperous reign.

1Kin 12:12-14 - What a contrast between Rehoboam and Christ. After the 3 days Rehoboam didn't yield to the will of his elders caring only about love of self, his own desires, and he burdened his people with an even heavier yoke. Out of a selfless love Christ yielded to his Father's will, gave his life, and encourages us to come to him as his yoke is easy and his burden light (Matt 11:30).

For an historical timeline: Rehoboam reigned 931-913 BC; and Jeroboam 926-909 BC. The two kingdoms were independent of each other from approximately 924 BC.

V.1 Shechem seems to hold many ironies. Shechem means shoulder because it rested on the shoulder of Mt. Ebal. From here Moses commanded that the curses of the Law be announced (Deut 11:29). This, and an act of dedication, were performed by Joshua when he entered the land (Josh 8:30-35).

Shechem was also a designated city of refuge, and also a city of the Levites (Josh 20:7; 21:20,21).

Joseph was buried in Shechem (Josh 24:32).

It was in Shechem that Rehoboam chose to be anointed king. Later, it became one of the capitals of the Northern Kingdom (v.25).

V.12 Solomon had placed Jeroboam as supervisor over the labour force of the house of Joseph (1Kin 11:28).  These forced labourers knew Jeroboam as their supervisor.  He interacted with them on a daily basis, and was probably sympathetic with their situation.  It was to Jeroboam that these disgruntled workers appealed.  He was a natural to became their leader and spokesman in the confrontation with Rehoboam.

12:4  Solomon sat on the throne of the Lord 1Chron 29:23 – however by the end of his life he did not represent God. He represented his own greed. Jesus, in contrast, offered the easy yoke and light burden Matt 11:30.

12:6-15 Rehoboam consulted the old men and young men before choosing the advice of the young men. We may think he was wrong and should have chosen the counsel of the old men. However that would have been wrong as well. He should have asked God what he should do and accept His counsel.

As we read through the records of the Kings and of the Chronicles of the kingdom being broken up and divided, we must remember that the brake up was brought about by the Lord (12:15)

V.21 The city of Bethel was in Benjamin, located near its northern border. However, while Benjamin joined with its southern neighbour Judah, the city of Bethel was absorbed into the Northern Kingdom.

V.29 Jeroboam set two golden calves, one in Dan and the other in Bethel. Dan refers to the northern city close to Mt. Hermon and not to the tribal allotment which was adjacent to, and west of, Benjamin.

Israel's Canaanite population resurfaces

Rehoboam the son of Solomon should have grown up with wisdom, having his father Solomon to teach him. But in this chapter he acts with great foolishness. The people are feeling burdened by the hard service that King Solomon had put them to (1Kin 12:3-4)

What could they be talking about? There had been labour for the building of the temple, but surely that had now ceased when the temple was complete?

  And king Solomon raised a levy out of all Israel; and the levy was thirty thousand men. And he sent them to Lebanon, ten thousand a month by courses: a month they were in Lebanon, and two months at home: and Adoniram was over the levy. (1Ki 5:13-14 KJV)

But perhaps Solomon did not stop using his people as builders. Remember that he built his own house also, and that took another thirteen years. So we could be already twenty years into his reign:

  And this is the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer. ... And Solomon built Gezer, and Bethhoron the nether, And Baalath, and Tadmor in the wilderness, in the land, And all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion. (1Ki 9:15, 17-19 KJV)

This "levy" was a labour force made up of the foreigners who had initially dwelled in the land, whom God had said they should drive out and not live amongst:

  And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel, Their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice unto this day. But of the children of Israel did Solomon make no bondmen: but they were men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen. (1Ki 9:20-22 KJV)

Notice the wording "unto this day". It was still going on, and it was this group that was still building for Solomon until the day of his death.

But hang on a minute. It says here that none of the Israelites were made to do this service:

  But of the children of Israel did Solomon make no bondmen

So we come to a strange conclusion. The conclusion is that the people of the nations that God had said they should utterly destroy, were now the ones speaking on behalf of the whole people, for it was they who felt their service was "grievous":

  Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter

The Israelite people had adopted the plight of their Amorite and Hittite neighbours as if it were their own. And yet these were the people who, due to their abhorrent idolatry, God wanted them to utterly destroy:

  But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee: That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God. (Deu 20:16-18 KJV)

It is no wonder then, that having not carried out the task that God gave them, and instead having befriended these idolatrous people, that the children of Israel were open to idolatry themselves when Jeroboam gave them the calves at Bethel and at Dan.

12:2   The return of Jeroboam who had rebelled against Solomon – 1Kin 11:26 –highlights that the division of the kingdom was already planned as far as God was concerned. If Solomon had managed to kill Jeroboam rather than allow him to escape to Egypt this situation of which we are now reading would not have happened.

V.14 the word scorpions, in the KJV, comes from the Hebrew singular word akrab. Unlike a plain leather whip, an akrab was a knotted whip which would hurt more than a plain whip, and would do more damage.

V.33 The fifteenth day of the seventh month was the Feast of Tabernacles. Jeroboam would not let the northern tribes attend that feast in Jerusalem. And so, he created a feast on the fifteenth day of the eighth month as a substitute.

12:28 Jeroboam’s cry ‘these be thy gods ...’ quotes exactly what was said of the golden calf at Sinai – Exo 32:4

v 15-20 First Principles>Kingdom of God>Was overturned>History of fulfilment
3. During the reign of Rehoboam, the kingdom was divided into a Southern, two tribe kingdom with its capital in Jerusalem 2Chron 12:13 and a Northern ten tribe kingdom with its capital in Samaria 1Kin 12:15.
Rehoboam remained king of Judah 1Kin 12:16,18, 2Chron 10:16,17. Jeroboam became king of Israel 1Kin 12:20.
Go to Deut 28:49 to see more details of the history of Israel and its overturning.

V.4 The people had been heavily taxed, and many put to labour, to build Solomon’s kingdom (1Kin 5:13).  The workers were treated like slaves.  This ought not to have been, since Israelites had become free from slavery in Egypt, and no Israelite could impose slavery on another Israelite  (Lev 25:39; 26:13).

The Queen of Sheba, seeing all the glamour and glitter of Solomon’s kingdom made a statement that belied the truth, when she said: Happy are your men! Happy are your servants, who continually stand before you and hear your wisdom! (1Kin 10:8, ESV).

V.8 Rehoboam forsook the counsel of old men and consulted with the young men, and took their advice.   He did not honour the wisdom of his elders, but gave in to the pride of his contemporaries (Lev 19:32; Prov 14:33).

Vs.15,24 Yahweh orchestrates all man’s dealings to fulfil His will: …the Most High rules the kingdom of men and gives it to whom he will (Dan 4:32, ESV).

V.31 Jeroboam completely disregarded the Law (Exo 28:1).

12:30 The setting up of the calves becoming a sin is because men and women prefer convenience to rightness. It was easier to travel to Dan and Bethel to worship than to go all the way to Jerusalem. Besides this men prefer evil rather than good. We should always take care not to compromise our faith simply because it is easier.

1Kin 12:3-4 - One meaning of Jeroboam (3379) is "the people will contend" and that is what happened as the "congregation" [Heb. "qahal" (6951) means "an assembly called together, assembly, congregation, multitude, company, convocation"] stated their grievance of heavy burdens to Rehoboam; 1Kin 12:20 - a second word for "congregation" [Heb. "edah" (5712) means "an appointed meeting, in the original sense of fixture, a stated assemblage, a family or crowd, assembly, a concourse, company, congregation, multitude, people, swarm"] is used.

1Kin 12:26-29 - Jeroboam in an attempt to secure his position as king of the breakaway ten tribes made worship more convenient (than the pilgrimage to Jerusalem) by putting golden calves in "Bethel" [(1008) means "house of God"] and "Dan" [(1835) means "judge" or "a judge"].

12:4 The people were, at least, persuaded by Jeroboam that Solomon had made their yokes heavy. However when the queen of Sheba came she observed – 1Kin 10:8  - that Solomon’s subjects were ‘happy’ indicating, probably, that Solomon’s oppression of the people came with his turning away to foreign gods.

12:19 So ended the very short period of a united kingdom. We take it as ‘normal’ that Israel and Judah continued as two separate kingdoms, though they were one nation. It is all too easy to accept division as a normal condition whereas it displeases God.

12:5,12           Here we have an example where a period of “three days” ends on the “third day”. There are other examples in the Old Testament like this. This helps us to resolve the way in which the New Testament speaks of Jesus death and time in the tomb before his resurrection.  “three days and three  nights” – Matt 12:40 can, therefore, be reconciled with the statement that Jesus would be raised  “the third day”  - Matt 16:21

The self-centred approach of Jeroboam comes across in 1Kin 12:32-33 where we see the word "he" used repeatedly.  Jeroboam had turned his back on God, even to the extent of setting up a centre of worship in Bethel (meaning House of God) 1Kin 12:29

12:16 The way in which the people forsook Rehoboam showed that they were more interested in their own wellbeing than obeying the king who was Solomon’s son. God and His promise that David would never lack a son sitting on the throne of Israel was of little value to them. 

12:33   The self-appointed feast was a month after the beginning of Tabernacles *Lev 23:34

12:29 Whilst God had chosen one place – Jerusalem – for all Israel to resort to in order to worship Jeroboam made things easy for Israel by placing altars in the extremities of his dominion.

12:4      Solomon started ruling well – 2Chron 8:9 – but at some time during his forty year reign he  forgot the instructions of God and clearly made his Jewish subjects his slaves.

12:27   Jeroboam recognised the power of ritual. Visiting Jerusalem for the set feasts would have reminded those in the north of what worship of God was all about. Hence his attempt to remove the need for the people to go to Jerusalem. In a similar way regularly meeting to remember Jesus’ death and resurrection in breaking bread cements in our minds the things we hold dear.

12:20   so we see that by this time the house of David had been forsaken by all but Judah and Benjamin.

12:22-24 Rehoboam could rightly see Jeroboam’s uprising as an attack on God’s kingdom. The way that he was willing to tax the people more rigorously that Solomon would appear to be the perfectly natural reason for the majority of the nation forsaking him to follow Jeroboam. But in reality it was part of God’s plan because of idol worship in the nation. God’s actions always seem most natural. But it needs the heart and mind that understands God’s ways to see the true picture.

12:7 In contrast to Rehoboam, Christ was prepared to, “be a servant”, as Paul wrote: “and took upon him the form of a servant” (Phil. 2:7).

12:15 Whereas Rehoboam doubtless felt he was in control of his decision making we are instructed that “it was of the Lord” which is consistent with what Solomon was inspired to write – Prov 21:1

v. 21 Why was it that Benjamin was the only tribe that God left with Judah. There is an interesting history that may explain it. It was Judah that offerred himself in the place of Benjamin in the issue of the stolen cup,when they stook before Joseph. (Gen 44:33) Or was it the Benjamin and Judah shared the territory of Jeruselem in the division of the land(Judges 1:21). But this incident that I think migh explain it best is the oath made between David and Jonahthan in 

12:4-11 The two options that Rehoboam offered were not the only options but the “limited option” questions tricked the people into making a choice based on emotion. This is rather like Abimelech – Judg 9:2. We must always be careful when talking with people, that we do not bias our comments to influence people to agree with us.

12:1 And so the glorious reign of Solomon, built on the work of David, comes to an abrupt end. Shechem is the focus for king making. Not Jerusalem. And notice it is not Solomon that made him king. It was the people.

UNDER THE WRAPPING PAPER

Watch out for the wrapping paper. Wrapping paper can be very deceiving. A present wrapped in fancy and expensive paper looks like an expensive gift - but is it? If we saw a gift wrapped in pretty pink paper, printed with booties and dummies, we would expect it to be for a baby girl - but is that what is really inside?

When Jereboam tore most of the kingdom away from Rehoboam, he realised that worshiping in Jerusalem could turn the people back to Rehoboam. To counter this, Jereboam set up another system of worship. From outside appearances it looked similar. He had wrapped his new system of worship up in wrapping paper from the worship of the LORD. Jereboam gave the people places to go to worship just like they did in Jerusalem, there were priests like there were in the temple to officiate and tell people what to do, the calf idols may have even looked something like the cheribum, and there were festivals and feasts just like the ones they had known. But under the wrapping paper was idol worship. They were no longer worshiping the loving God of Israel they had come to know.

People do the same today. Humanist values come packaged as Christian values. Watch out for the wrapping paper. It may hide a world of deceit.

12:7 the counsel of the old men missed the point of what Israel’s king should do. His job was not to “serve the people” rather it was to serve God. n serving God the king would do that which was required for the people.

12:28,29 So the king took counsel and made two calves of gold. And he said to the people, “You have gone up to Jerusalem long enough. Behold your gods, O Israel, who brought you up out of the land of Egypt.” And he set one in Bethel, and the other he put in Dan.

Bethel became a centre for calf worship. It also was a centre for true worship by the sons of the prophets (2 Kings 2:3). Consequently, the town likely experienced tension and possibly the ecclesia was persecuted. When Elisha sought to enter Bethel (2 Kings 2:23,24) he was confronted by thugs who sought to harm or kill him. The death of the thugs would have been a lesson to the calf worshippers to back off from persecuting the ecclesia.

12  So after only a few chapters about Solomon we are moved on to Rehoboam. When compared with the amount of information we are given about David Solomon, even though he was the forerunner of messiah, is only given a small amount of space in the inspired record. There is a simple lesson to learn from Solomon – the company one keeps affects one’s judgment – 1Cor 15:33. 

v.4-6 - They wanted to kill Jeremiah - as if that would alter the plans of God! This shows their lack of understanding. The king, Zedekiah, was no more honorable. In the end, however, poor Jeremiah suffered a fate worse than death. He was thrown into a filthy pit with a good layer of mud at the bottom. What this man suffered as he performed God's will! Let us be ready to do the same if He requires it.

v.6 - I cannot get over what this man had to suffer in the name of God. Whatever we suffer, it cannot be compared with this man. What an honour, but what a terrible life he had.

38:14 In the way that Zedekiah sought to hear the word of God from Jeremiah but did not want anyone to know he had been asking we see that Zedekiah was a weak man - hardly suitable for kingship - though, doubtless the Babylonians thought - a good man to put on the throne to serve their purposes.

:28 So Jeremiah is put back in prison. The king has easy access to him to hear the word of God - though he never responded to it. However, as we commented a few days ago, it provided Jeremiah with a degree of safety in a time of trouble.

38:2 Apart from a couple of references to Sword famine and pestilence in the historical books of  Chronicles  all occurrences of the words together are to be found in Jeremiah (15 times)and Ezekiel (7 times)

V.19 Under Jeremiah's advice Zedekiah was almost persuaded to surrender the city to the Chaldeans. Unfortunately Zedekiah did not follow the prophet's advice, for "fear of the Jews" preventing him. Hence his troubled reign ended in tragedy.

V.7 Ebed-melech (means servant of the king) was an Ethiopian. He was a brave and just man.  Ebed-melech petitioned Zedekiah on behalf of Jeremiah, who was doomed if he remained in the dungeon.  The words of Isaiah would, surely, have had those like Ebed-melech in mind (Isa 56:3-5).

One dungeon was replaced by a worse one. Jeremiah’s new prison was so deep that they even had to use ropes to let him down by, and he sunk in the mud. What a dreadful experience!  But again God saved his life, and Ebed-melech from Ethiopia brought him up by order of the king. What a lot this prophet had to endure! And still he told the king honestly what God had said.  Is the lesson that if Jeremiah could speak God’s words, surely I can (in my most wonderfully easy situation)?

38:6  Whereas Urijah had been killed by Jehoiakim – Jer 26:20-23– Zedekiah seemed to have some respect for Jeremiah and so rather than kill him he had him imprisoned. In the way that Zedekiah behaved we might see a man who realised what he ought to do but could not bring himself to do it and so spared the prophet Jeremiah hoping that some good might come from the situation.

38:5 Zedekiah shows how he really is not in control of the city, let alone the nation as he just leaves Jeremiah’s fate in the hands of others even though he was the king who should have ‘exercised judgement’

V.22 This verse talks of all the women that are left.  Other women, of the king's harem, had already defected to the Babylonian princes (chief army officers). 

38:16 So the king of the land ‘sware secretly’ thus we see that Zedekiah was not really behaving as a king – rather he was like a subject of a tyrant who he dare not cross. The tyrant was the princes who should have heeded the word of the king. However all authority had gone. The people did not respect God so why would they respect another man?

v 28 First Principles>Kingdom of God>Was overturned>History of fulfilment
5. Judah (the Southern Kingdom) continued for another 200 years after Israel, the Northern Kingdom and the last king was Zedekiah. It was overturned three times (prophesied Eze 21:25-27), then to remain desolate for many years Hos 3:4.
 - The first overturning was in BC 606 in Jehoiakim's reign. (Prophesied Jer 27:6) 2Kin 24:2, Dan 1:1, 2Chron 36:6.
 - The second overturning was in BC 597 in Jehoiachin's reign 2Kin 4:10, 2Chron 36:10.
 - The third overturning was in BC 587 in Zedekiah's reign. (Prophesied Jer 21:7, Jer 34:2) Jer 38:28, Jer 39:1,2, Jer 52:4-5, Eze 24:1-2, 2Kin 25:2, 2Chron 36:7.
Go to Deut 28:49 to see more details of the history of Israel and its overturning.

V.4 Some people cannot see the wood for the trees.  Zedekiah’s officials still thought that they could fight their way out of the present predicament (See Jer 25:11).

V.5 Zekekiah was a weak leader.  He deferred to his officials, who were more interested in looking after themselves, rather than the affairs of state (Ecc 10:16).

V.7 Ebed-melech went to the gate of Benjamin where Zedekiah was sitting in judgment, and dispensing justice.   It was the duty of every king to do this.   What better place was there, than this, for Ebed-melech to petition the king, for justice on behalf of Jeremiah? (Prov 22:22).

Vs.9,10 Ebed-melech’s petition was heard, and the king dispensed justice.  Yahweh was in back of all that occurred (Prov 8:15).

V.16 Zedekiah swore an oath in the Name of Yahweh.  The thing sworn to do must be carried out (Ecc 8:2).

V.19 Zedekiah echoed another spiritually weak king’s fears (1Sam 31:4).

38:4 The desire to put Jeremiah to death because he ‘weakeneth the people’ was a purely fleshly response. The word of God dictated that this was to be so.

38:6 When Jeremiah was put in the dungeon he was probably in the safest place in Jerusalem.  His enemies could not get hold of him and it would be the last place that the Chaldeans would take when they finally overthrew the city.  How often do we think that an uncomfortable situation is probably the best place for us in difficulties?

38:7-10       Ebed-Melech, even though not one of Israel, saw no problems in approaching the king on Jeremiah’s behalf. Zedekiah once again shows that he is not really decided what to do as he now revokes what he said to the princes in verse :5.

38:19-20         In this intimate discussion between Zedekiah and Jeremiah we see clearly where Zedekiah’s fear lay. He had  not regard to what Yahweh would do. His actions were motivated by his opinion about the actions of others. He was a respecter of persons. How do we fare in this respect?

A genuine hero

Do you think it was easy for Ebed Melech to speak to the King on Jeremiah's behalf? In Jer 39:15-17 we learn that he was very much afraid of the ones who had put Jeremiah in prison, and feared for his life. Ebed Melech is a hero. God recognised his faith and good works, and provided him the protection and reassurance he needed.

38:5,10,14      Zedekiah, in his duplicitous dealings with Jeremiah, demonstrates that he was a man whose behaviour was dictated by self interest rather than Godliness. He listened to whoever spoke to him about Jeremiah, first imprisoning him, then having him released and then seeking an audience with the prophet.

38:14-16        The discussion between Zedekiah and Jeremiah shows the odd mind of the king. On the one hand he wanted to talk to Jeremiah, the prophet of God. Yet on the other hand he did not believe what the prophet said. He was driven by fear verse :19. Fear clouded his judgment. How often does this happen to us? We know what God has said but because of anxiety we ignore what we know to be true.

38:1      This is the only time we meet Gedaliah the son of Pashur. Whilst we meet a man called “Gedaliah” on a number of other occasions in Jeremiah it is a different person. He is the son of Ahikam.

v17-18 It is interesting that even though we can look back and condemn Zedikiah for what he fails to do, yet God must have saw some redeeming quality in this son of Josiah, for the mercy he showed to Jeremiah in comparison to the princes. He offers Zedikiah a way to save Jerusalem that he did not offer Josiah 1 Chr. 34:23-27. He also offers to Zedikiah mercy that he tells Ezekiah he would not offer to the most richeous of individuals, Ezek 14:14-23. Despite the fact God knew that Zedikiah could not overcome his weakness he gives him the offer of mercy anyway. Consider this in regards to ourselves, God has given each of us the offer of salvation, he has set it before us, do we have the character to act on it or do we like Zedikiah let our fears rule in us and turn away from God's mercy. 

38:24-27           We may question whether Jeremiah should have given this “economical” truth to the princes, however we should appreciate that he was fearful of his life at this time and earlier in his ministry there had been those who had sought to kill him.

OUTLINE OF JEREMIAH

PART TWO -- THE PROPHECIES TO JUDAH (Jeremiah 2:1 to 45:5)

IV. The Present Fall of Jerusalem (Jeremiah 34:1 to 45:5)

   B. Events Before the Fall (Jeremiah 37:1 to 38:28):

      4. Jer 38:1-6 - Jeremiah is silenced:

         a. VS 1-3 - Jeremiah tells the people that those in the city (Jerusalem) will die by the sword, famine, or plague, but those who go to the Babylonians will live and that Jerusalem will be handed to Babylon. V1 Shephatiah son of Mattan, Gedaliah son of "Pashhur<6583>", Jehucal son of Shelemiah, and "Pashhur<6583>" son of Malkijah heard what Jeremiah was telling all the people. V2 "life<5315>".

         b. V4 - the officials/princes tell the king (Zedekiah) that Jeremiah is hurting moral and should be executed.

         c. V5 - Zedekiak weakly consents to the officials/princes demands.

         d. V6 - Jeremiah is put in a cistern with mud but no water and left to die.

      5. Jer 38:7-13 - Jeremiah is saved: "Ebed-Melech<5663>", a Cushite/Ethiopian eunuch official, gets permission from King Zedekiah to rescue Jeremiah raising him out of the cistern (echo of resurrection?) and put him in the courtyard of the guard. VS 7-9 - a dark skinned eunuch foreigner was chosen by God to carry out His Will (God is no respector of persons and treats all fairly. In Jer 39:15-18 Ebed-Melech is promised God's protection and this reminds us somewhat of another eunuch Acts 8:26-39).

      6. Jer 38:14-26 - Jeremiah is interviewed secretly by Zedekiah:

         a. V16 - "soul<5315>", "life<5315>".

         b. V17 - "Then thy 'soul<5315>' shall live" (the implication being a soul can die).

      7. Jer 38:27-28 - Jeremiah is questioned by the officials/princes.

38:2     Jeremiah has said the same words to Zedekiah on an earlier occasion – Jer 21:9 – even though the two chapters are separated from each other they were both spoken in the time of Zedekiah.

38:6    Whilst we are not given any information here about what Jeremiah said or did maybe there is an indication of a prayer he might have offered in the dungeon in Lamentation of Jer 3:55-58

38:1-2 Zedekiah hears Jeremiah speaking words of judgment as do other of the princes who are named here. But Zedekiah - :5 – is not willing to do anything himself. Rather than support Jeremiah’s words he leaves the matter in  the hands of the evil princes.  Do we ever avoid difficult decisions because of what we thnk others think?

38:2 A Jew would have seen Jeremiah’s words as encouraging treason. After all Jerusalem was the city of the great king – Psa 48:2 – however it would seem by now that it would be evident that Yahweh had left the city. Ezekiel’s vision of the glory departing witnessing to this. If Yahweh had left the city what point would there be in staying in it?

38:2 Patriotism is seen as a good thing. It is such sentiment that drives nations to defend themselves against the aggressor. It is patriotism which causes men and women to support “lost causes”. That was exactly the situation in Israel and Jerusalem. Yahweh had determined that the city would be taken. The one who was truly patriotic – that is patriotic to God – would have submitted to the Chaldeans.

True patriotism is often counter intuitive.

38:1-6  Many individuals are named in scripture. Here we meet four of them. But they are not remembered for the good that they did. On hearing the words of Jeremiah they, having told  the king, are given permission to do to Jeremiah whatever they liked – so they put him in prison!

One would hope that our Father remembers us for good rather than the godless and rebellious things that we say and do.

38:3  in using the word “surely” God has actually made an oath – there was no doubt that the destruction of the city would come. Jeremiah’s opponents should have appreciated the words were an oath, not just the words of a man.

38:4  Doubtless by this time other words spoken by Jeremiah could have been seen to have been fulfilled.  So we have to conclude that the princes were blind to the evidence – probably because of some ill thought out patriotism.

v.1 - the word for hedge (phragmos <5418>) is used only 4 times in scripture. Three of them are in this same context - i.e. that of a hedge to keep something from something else (Matt 21:33, Mark 12:1, Luke 14:23). These passages are, however, substantially enlightened by the final occurrence in Eph 2:14, where the same word is used for the 'middle wall of partition' that the work of Jesus has broken down for us, so removing the 'hedge' that separated us from God, so making him our Father.

:10-11 In directing the leaders to consider 'the stone which the builders rejected' Jesus is asking them if they understood Psalm 118 because he is quoting verse 22 of the Psalm. Now the people had been singing the words of this Psalm as Jesus entered the city [11:9,10 quoting Psalm 118:25,26] and the leaders had tried to get Jesus to prevent them doing this [Luke 19:38,39]. So Jesus is again bringing the minds of the leaders back to think about particular Scripture which they did not wish to see applied to Jesus.

:34 This verse marks the end of the public ministry of Jesus. From now on until his arrest his focus is the needs of the disciples.

RESURRECTION

Aha, they thought. If Jesus believes in the resurrection we will ask him our trickiest question about it to show how ridiculous his belief really is. So the Sadducees asked their question about the seven brothers who all had the same one wife, concluding with, "At the resurrection whose wife will she be, since the seven were married to her?"
That will get him, they thought. But Jesus not only answered their question, he also solved their problem: The dead will rise and be resurrected. He said, "Now about the dead rising - have you not read in the book of Moses, in the account of the bush, how God said to him, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? He is not the God of the dead, but of the living. You are badly mistaken!"

It was the hope of the resurrection that gave Abraham the faith to offer Isaac. If there was no resurrection, what hope would he have? Life would be lived in vain. But now Jesus has been raised from the dead as a guarantee of our resurrection, as the first to rise from the dead. It is so certain to God that Abraham, Isaac and Jacob are all spoken of as living - even though they are dead.

Resurrection is something we can be certain of. Let's make it the basis for our hope in God.

How David, their king, rebuked them

Why does Jesus make his particular point in v35-37? It doesn't seem to fit in with the rest of the context. Jesus had just been attacked by the scribes, Pharisees, Sadducees, and Herodians, who had tried to trap him in his words. This was no friendly exchange or banter, but it was wholly out of malice (v12, v7).

Jesus quotes from Psalm 110v1. The previous few verses in Psalm 109 speak of exactly the trial Jesus was going through at this time:

"Help me O LORD my God,… Let them curse, but you bless…let them be ashamed….let my accusers be clothed with shame…He shall stand at the right hand of the poor, to save him from those who condemn him." (Psalm 109v26-31). God was there with Jesus during this trial, giving him the words with which to reply, so that "after that time no-one dared question him"(v34). So Jesus was saying: look into the Psalms I'm quoting, and see how you're making yourselves the enemies of God, by criticising me!

12:13 We have seen the Pharisees and Herodians together earlier Mark 3:6 in the life of Jesus. However it was a very strange alliance. Pharisees were 'separate' their name - from 'Peres' divided. The Herodians on the other hand, as their name suggests were supporters of the Edomite king Herod. A political alliance which had as its sole purpose the overthrowing of Jesus.

V.28 When we consider that there were 613 commandments (William Hendrickson New Testament commentary) it would be natural to debate which commandment was the greatest commandment.

12:28-31 - Re the two greatest commandments. The love mentioned we are to have for God and also for our neighbour is agapao (25). It refers to love in a social or moral sense, affection, benevolence, it's the deepest form of love.

V.1 sets the scene that was common in the Land at the time of Christ. Wine production was not only prolific but very competitive. Vintners often tried to raid their opposition to destroy vines or disrupt production. Hence, vineyards were fortified with walls surrounding them and watchtowers erected to seek out intruders. The winepress was constructed and operated within this compound for maximum security.

Vs.25,26 Jesus confirms that the promises given to the Patriarchs will be fulfilled  (Heb 11:13); that they will be changed to immortality to be like the angels (1Cor 15:53).  This also applies to their seed, the true believers in Christ (Gal 3:16,27,29).

12:28  The scribe who perceived that he had answered them well' is not the lawyer of Matt 22:35That man was trying to trap Jesus. This man, impressed by Jesus' response, wants to know more about Jesus' teaching.

12:34-37 Having silenced his critics we might have thought that Jesus would, so to speak, breathe a sigh of relief and move on. We might well do that sort of thing. Not Jesus. Having silenced his critics he now asks them to think about Scripture. He is still trying to win them back to God.

12:29-31          Doubtless we realise that whilst Jesus speaks of the first and second commandment that they never occur together like this in the Old Testament. Jesus is drawing together Deut 6:4, Lev 19:18.

V.12 The Jewish leaders did not act because they were afraid of the people. We just read that Zedekiah did not act because he was afraid of the people (Jer 38:19). Are we afraid to act because we fear public opinion? The follower of Jesus must expect opposition, but is, nevertheless, expected to act.

Vs.38-40 These verses are akin to the leaves on the fig tree (see my note on Mark 11 from yesterday). The teachers of the Law showed great outward presence, but, by their actions, no fruit was found within them. Jesus urged them, at another time, to produce fruit (Luke 3:8).

12:9It appears that Jesus answers his own question saying ‘he will come ...’ but looking at another of the records of this same event – Matt 21:41- we see it is ‘they’. It would appear that the common people answered the question to which the religious leaders said ‘God forbid’ – Luke 20:16

V.18 This fact was used by Paul when he was before the Jewish Council (Acts 23:6,7).

V.31 A lawyer asked Jesus: And who is my neighbour? (Luke 10:29). Jesus replied citing what is commonly termed, The Parable of the Good Samaritan.  If you would like a copy of my thoughts on the Parable of the Good Samaritan, please e-mail me.

V.41 The treasury consisted of thirteen bronze-finished collection boxes called trumpets.  These boxes were situated in the outer court of the women.

12:18-26 Doubtless this question was one that the Sadducees brought out time and again to try to silence the Pharisees. Doubtless they also discussed it amongst themselves to highlight, as they saw it, the error of the Pharisees. However there was one flaw in the argument. It was not Scriptural. It seemed to be Scriptural as it appealed to one details of the law. We must take care not to reason similarly. Enjoying the little argument that we have devised to support our own view which in reality has not Scripture to support it, just a miss application of Scripture and an ignorance of the whole counsel of God.

12:26  There is an interesting difference between here and Matt 22:31. Here Jesus says that the words were spoken to ‘him’ – that is Moses. Matthew has Jesus saying that the words were spoken to ‘you’ – that is the leaders who were standing before Jesus. Of course both are correct. The words were spoken to Moses but were not limited in their application. They are spoken to all who will listen.

12:15  ‘knowing their hypocrisy’ speaks volumes. We must be careful not to seek to entrap others by asking ‘loaded’ questions.

12:2-5  The way in which the servants were treated in the parable matched exactly the way in which Israel had treated the prophets that God had sent to turn them from their errors.

12:33  Saul had been told by Samuel that obedience was more acceptable than sacrifice – 1Sam 15:22. Love is shown by obedience. Scripture has many examples which highlight this point.

12:17  The idea of rendering to Caesar is found again in Paul’s writing – Rom 13:7

12:43-44      Doubtless the poor widow would not want people to see what she did – after all it was so little. However Jesus saw. We should be comforted by this and appreciate that our Father sees all that we do whether others see or not. Notice also that Jesus commends the woman. May it be that the Father commends us for our little actions.

12:17    the fact that they “marvelled” at Jesus’ answer indicates that they had never considered that they had responsibility to both Rome and God.

12:2    The season for bringing forth fruit in plants – on this occasion the vine – is to teach men and women that they must grow to produce qualities pleasing to God. Like the faithful man in Psa 1 who brings fruit “in his season” Psa 1:2

12:29-30There are a few times in the gospels. Drawing these two passages together. This implies that the conjunction was already something done by the Jews.

12:13 Notice the contrast. Jesus was talking - :2-7 – about God sending His prophets to teach whilst here Jesus; detractors are “sent” to trap him.

12:2-6 the recurring use of the word “sent” draws on the way in which Jeremiah repeatedly, speaking Gods words, says that God sent His prophets which were not listened to –Jer 7:25 etc.

12:35 this is the second question Jesus had asked the religious leaders. The first related to the origin of John’s baptism – 11:29-30. On that occasion they would not answer the question. On this occasion they did not have an answer either. These two questions asked by Jesus are either side of a number of questions Jesus was asked by the religious leaders which he answered using scripture.

They did not want to answer the questions because they did not like the implications that flowed from correct answers to Jesus’ questions.

We maybe should reflect on how often we turn away from the answers we know that scripture gives to us when we have decisions to make.

12:2,13  Notice the contrast. In the parable the one who did the sending was looking for the well being of others. The ones sending the Pharisees and Herodian’s were not seeking good but rather were seeking evil.

12:28-34. A Jewish scribe commended Jesus for Jesus’ declaration of monotheism based on Deuteronomy 6:4. Jesus responded by commending the scribe’s Jewish monotheism declaring that the scribe “answered wisely” and that “he was not far from the Kingdom of God”. Yet the scribe’s Jewish monotheism (God is one person) was not trinitarian monotheism (God is three persons). Jesus not only knew this, but did not correct the scribe. If the trinity is correct and vital to salvation, the scribe was astray from a correct understanding of God and would be a long way from the Kingdom

12:4 Of course the Sadducees knew exactly what the scriptures that they quoted and were referring to knew exactly what those scriptures said. However they did not “know” them inasmuch as they did not understand the “whole counsel of God” as they took one area of the law of Moses out of context and did not interpret it in the light of general scripture teaching.  A trap that any who feel they understand the bible might fall in to.

12:12 There were times that Jesus told parables so that those who wanted to understand them had to seek him and ask him for an explanation. But now the parables which were spoken to the Jewish leaders were so clear in their meaning. This was , because of the way Jesus used the Old Testament scripture. So, recognising the scriptures Jesus quoted they understood exactly what he was talking about. The two types of parables differed in this respect. The ones that required explanation were designed to encourage people to seek for understanding whereas those directed at the Jewish leaders were plain and direct so they could immediately see themselves in the parables.