Comments for July 17

v.14-16 - Even this 'son of a stranger' (self confessed - v.13) was expected to know the principle of not slaying the Lord's anointed, even though he did what seems to us to be the humane thing in relieving him of his suffering in accordance with his own desire and at his command. As a result of his action he is worthy of death, it seems. We need to take heed here that we always reverence the Lord's Anointed, for whose return we wait with patience. 2Pet.2:10

v.2-10 - This Amalekite clearly did not know the temperament of David. David had refused twice [1 Samuel 24:3-4 1 Samuel 26:8] to kill Saul even though he was encouraged to believe that God had delivered Saul into his hand.

v.14-16 - This incident also shows us the worth of human life. In God's sight, and therefore in ours if we follow His will, as it clearly was in David's, human life is of no consequence unless the person is called of God. We find this almost impossible to accept as society around is tolerant of all things. I am not suggesting we should go around killing people(!!) but that we should develop an awareness of the place that human flesh holds in the eternal order of things, and respond accordingly

The death of Saul, even though he had been rejected, was a terrible disaster for Israel. It was 'of God' (1:12) - in a similar way the Assyrian invasion in the days of Hezekiah is so described.

:16 'thy mouth has testified against thee' forms the basis of Jesus' judgement (Luke 19:22) in the parable of the man going into a far country.

Vs.8-10 It is clear that the Amalekite was an opportunist.
He thought that if he presented Saul's crown and bracelet to David that he would be rewarded.  It was common knowledge that Saul was the sworn enemy of David. The Amalekite lied when he took credit for the humane death of Saul (1 Sam. 31:4-6). His duplicity backfired on him and it cost him his life (v.15).

The lessons for us as believers are:
(1)That we should obey all authority (1 Pet. 2:17; Titus 3:1).
(2) We should tell the truth (Col. 3:9; Eph. 4:25).

1:18 The king was to set an example to the people. Saul had failed miserably in this. David was different - so he taught the people to lament for Saul as he was doing.

The record of Saul's obituary in Chronicles tells a very different story of triple transgression. "So Saul died"

"therefore he slew him"

David was magnificent in his lamentation over the death of Saul and Jonathan.  He taught Israel what love is.

1:14 David does not question whether the Amalekite did kill Saul. He focuses on the central issue. The Amalekite, by his comments, demonstrated that he had no regard for God’s anointed – so whether he killed him or not is not really relevant.

V.2 - perhaps we have an echo of Christ's victory over sin and death for on the third day David was released/elevated from the enemy (Saul) who sought his life

1:8 Israel were to blot out the remembrance of Amalek – Deut 25:19 – and here we have an Amalekite saying he had killed Saul – the king who had failed to keep God’s commandment in Deuteronomy 25

1:21 As far as we have been able to determine this curse of no rain or dew upon the mountains of Gilboa is still in effect today; the mountains of Gilboa are still naked and sterile.

1:1     There is an interesting juxtaposition between the ‘slaughter of the Amalekites’ and the death of Saul. Saul, who was commanded to destroy Amalek - 1Sam 15:3  - is dead. David who was pursued by Saul has completed the work that Saul did not do.

V.18 Jasher means Upright One.  The Book of Jasher was probably a book of songs (poems) written to commemorate the fallen heroes of Israel, and great events in Israel's history.  Here, David remembers the deeds and qualities of Saul and Jonathan.  The only other mention of the book of Jasher, in the Bible, is in regard to Joshua's battle at Beth Horon (Josh 10:12,13).

1:20 ‘tell it not in Gath’ – because the Philistines were Israel’s enemy and had defied the God of Israel before David slew Goliath. This phrase forms the basis of Micah’s lament – Mic 1:10– over the overthrow of the Northern kingdom in the days of Hoshea.

The Second Book of Samuel is really the Second Book of Kings.  It follows on where the First book of Samuel left off, without a break.  The Second Book of Samuel spans a period of about forty years.

V.1 This shows that Ziklag was not completely burned to the ground by the Amalekites (1Sam 30:1).

V.2 Rending (tearing) one’s clothes signified the dividing and scattering of the people (1Kin 11:3). The application could be geographical; by death; or by a spiritual separation.

Interestingly, the High Priest’s robe was constructed of one piece so that it could not be torn (Exo 39:23). Compare this to the garment of Jesus (our High Priest) (John 19:23,24).  

The High Priest, under the Law, was forbidden to rend (any of) his clothes (Lev 21:10). But, ironically, that is exactly what the High Priest (Caiaphas) did while accusing Jesus (Matt 26:65).

Yahweh prefers circumcision of the heart to the physical circumcision under the law (Deut 10:16; 30:6; Col 2:11).  Likewise, He prefers the rending of one’s heart to that of a garment (Joel 2:13). 

Putting earth on one’s head was a sign of humility, as the covering of a person with earth meant the grave, burial, death (Psa 44:25).

Vs.19-27 David’s lamentation, recorded here, could easily appear as one of his psalms.  It does not appear in the Book of Psalms because it appears in the Book of Jasher, of which we have no copy.

1:2-10 Some might see the difference between the record of Saul’s death here and what is recorded in 1Sam 31:4-6 as an indication of a contradiction in the Bible. Others might wonder which account reflects the truth about what happened. Actually the resolution is quite clear. The record in 1Sam 31:4-6is a Divine comments – not a first person account. It was given by inspiration. The account here in 2Sam 1:2-10 records accurately what the Amalakite said. So we can safely conclude that the record in 1Sam 31is the correct one and that the Amalakite in 2 Samuel 1 was just hoping for some reward.

2Sam 1:1-15 - Vs.1-2 dust on head is a sign of humility and the appearance was to give the "beloved" honour/worship as he has won the victory - the mention of third day perhaps echoing Christ's victory; V.10 he lies to the "beloved" in probable hope of receiving reward having snatched/seized the crown of the anointed king; V.13 he is the son of a foreigner (Amalakites are considered a symbol of sin by some) and perhaps the son of sin; V.15 perhaps an echo that Christ will slay the son of sin who pretends to worship him in humility.

1:24     Whilst the women had ascribed more slain to David than Saul -  1Sam 18:8 – David says, here in his lament,  that Saul had clothed the women

David Guzik, in his commentary on 2 Samuel, describes Amalek as an illustration of our fleshly, carnal nature. Saul's failure to deal with Amalek is alluded to through the Amalekite's false account in 2Sam 1, and in the parallel story of David striking down the Amalekites during Saul's battle with the Philistines (1Sam 30, 2Sam 1:1).

Like our fleshly nature, Amalek focuses its attack on the tired and weak (Deut 25:17-18)

Like our fleshly nature, Amalek does not fear God (Deut 25:17-18)

Like our fleshly nature, God commanded a permanent state of war against Amalek ( Exo 17:16)

Like our fleshly nature, the battle against Amalek is only won in the context of prayer and seeking God (Exo 17:11)

Like our fleshly nature, God promises to one day completely blot out the remembrance of Amalek (Exo 17:14)

Like our fleshly nature, Joshua wins the battle against Amalek (Exo 17:13)

Like our fleshly nature, Amalek was once first but will one day be last (Num 24:20)

Like our fleshly nature, Amalek allies itself with other enemies in battle against God's people (Judg 3:13)

1:11    David showed his sorrow at the death of the Lord’s anointed. David’s men also rent their garments. But some of them at least wanted to kill Saul and suggested that David did so when he had an opportunity 1Sam 24:4 so do we conclude that the men copied David’s reaction rather than the action coming first from their own feelings.

1:1     When Israel were in the land they were to blot out the remembrance of Amalek – Deut 25:19 – it is instructive that the death of Saul and David’s activities are recorded in the context of the Amalakites. David was doing what Saul had failed to do.

2Sam 1:17-27.

1:10  This is the only time a crown is mention in relation to Saul. 

David's actions in v11-14 are heartfelt but also shrewd. A large part of Israel had followed Saul and it would not be easy to just draw those people over to David's side. David's display of grief showed that he cared about Saul and therefore his followers, enabling him to win their loyalty later (1Chron 12:23,38).

1:16    David’s call for one of his young men to kill the Amalakite contrasts markedly with David’s instruction to Abishai – 1Sam 26:9 – there was a difference between killing God’s anointed king and an Amalakite, especially one who had claimed to have killed Saul.

1:9       In reality it was Saul’s armour bearer who Saul requested to kill him – 1Sam 31:4

1:8     The Amalakites were opportunists who capitalised on other people’s battles. So, coming upon the end of a battle, this Amalakite simply took the spoils of war, probably before the Philistines returned the next morning and took Saul’s crown.

1:19,27          The question “how” is not a request but a lament. Just like we see in Lamentation of Jer 1:1 etc.

1:1    Whilst we have read about the death of Saul at this point David did not know that Saul was dead.

1:2,8 David returns from slaying the Amalakites. Saul should have destroyed the Amalakites – 1Sam 15:3 – but he did not do as Samuel commanded him. So isn’t it ironic that it is an Amalakite that brings news of Saul’s death?

In 1Sam 15:3 Saul is told to destroy Amalek.  Isn't it ironic that in this chapter, an Amalekite comes to David claiming to have slain Saul.  More than that, he is an opportunist, just as Saul had been in claiming victories to himself that others had achieved, such as when Jonathan took the garrison of the philistines and Saul took the credit for it! 1Sam 13:3-4

1:23Jonathan in particular, in prosecuting war against the enemies of God, had foreshadowed the work of Christ and the saints as typified by the faces of the lion and eagle of the cherubim (see Ezekiel 1:10).

1:10 first notice David returned from smiting the Amalekites – something Saul should have done but didn’t. And now it is an Amalekite that claims to have killed Saul – though clearly he did not – 1Sam 31:4. It would appear that this Amalekite chanced upon Saul (possibly as a mercenary fighting for the Philistines) after Saul killed himself but before the Philistines returned the next day to “strip the slain – 1Sam 31:8 – and took Saul’s crown and took it to David. One wonders if the Amalekite was aware of what God had said about Amalek in Exo 17:14. Seemingly intent on ingratiating himself with David he completely misjudged David and the situation. He put self-interest before the clear testimony of God and suffered the consequences. Clear lessons for us.

1:2,8 David returns from slaying the Amalakites. Saul should have destroyed the Amalakites – 1Sam 15:3 – but he did not do as Samuel commanded him. So isn’t it ironic that it is an Amalakite that brings news of Saul’s death?

1:8 the whole narrative up to this point in the chapter is showing that David had done what Saul failed to do in 1Sam 15. And not it is an Amalekite that David has slain.

1:4  Instant communications were unheard of in the days of David and Saul. One had to rely on the word of individuals who claimed to have first hand knowledge. But even in those days there was “false truths”. It has ever been so. Men and women are self seeking and can mould “truth” to fit their own desires.

This way of thinking is so prevalent that we must take great care to avoid such reasoning in our conversations.

v. 23 - This command comes to us as well. Rom.16:26. Let us heed it. 2Cor.10:5, Heb.5:9.

v.16 - pray not for this people [Jeremiah 7:16 11:14 14:11] There is a chilling threat from Yahweh that He will not hear His people in certain circumstances. [Isaiah 1:15 Ezekiel 8:18 Amos 5:23] The Psalmist, appreciating this point, speaks to his God in prayer assuring Him that he is aware of it. [Psalm 66:18] We must ask whether we have this attitude. Our minds can be so polluted by the thinking of the flesh and the evil of this world that our prayers become vain.

v.8-10 - It happened over and over that people created their own worship in the name of the Lord, involving activities of which He did not approve. We must go to great lengths to avoid this and examine all that we do in His name - which indeed is all that we do - and be sure that none of it furthers an end of which He would disapprove.

7:2 Jeremiah was called, on four times, to 'stand in the gate of the Lord's house' (19:14 28:5 35:4) so we can presume that it was a place frequented by those the Lord wanted to hear His words.

:33 Another quotation from Deuteronomy 28:26

7:12,14 Israel doubtless thought that as Jerusalem had the temple of God it would be saved from destruction. So Jeremiah reminds Israel that God has already brought judgment upon His house (the tabernacle) in the days of Eli when it was at Shiloh.

V.18 Not merely isolated individuals practised idolatry, young and old, men and women, and whole families, contributed their joint efforts to promote it. Oh, that there was the same zeal for the worship of God as there is for error.Jer 44:17,19  Jer 19:13

Vs.4, 9-11 The wayward believed that they could engage in all kinds of idolatrous abomination and yet still be sanctified by the temple.  The Lord Jesus chides the scribes and Pharisees for similar hypocrisy (Matt 23:16-22).

V.18 The idolatrous pagan practice of offering cakes to the Queen of Heaven was incorporated into apostate Christianity.  They took the form of hot cross buns which are still traditionally eaten on (what is commonly called) Good Friday. 

V.22-23 The LORD here is pointing out what the primary commandment was; it did not deal with offerings and sacrifices, that did not come until Sinai. When He delivered them from Egypt there was this one commandment that He gave His people "Obey my voice" (Exo 15:26), "and I will be your God, and you will be my people" (Exo 19:5).

Jeremiah was told to stand at the gate of the temple, and warn everyone that entered.  That makes his words almost equivalent to one of our exhortations (Jer 7:1-3).  It wasn’t preaching to the uninterested, or to the unbeliever – it was directed to those who actually were going into the temple. God’s message to them was “Amend your ways and your doings.” We must be prepared to listen in a similar way.

7:21-25  Of course God did command the offering of sacrifices. However they were not to be seen as an end in themselves. Sacrifices had to be offered because of sin and so there was no particular virtue in offering them. Their offering should have been an indication of the repentance of the offerer, However, it seems in the days of Jeremiah the nation made a virtue of the sacrifices and continued to enjoy their sinful life style.

Jer 7:11 - the Lord's house became a den of robbers but it will become a house of prayer for Jew and Gentile Matt 21:13;Mark 11:17;Luke 19:45-46;Isa 56:7.

Jer 7:25-26 - they didn't listen to the prophets, in fact, they even treated them shamefully as they did Jesus Matt 21:33-41.

Jer 7:31 - At times God wanted the Israelites to kill their idol worshipping neighbours who would lead them to death via the adoption of their beliefs (Num 25:1-5; Deut 7:1-4); here we have child sacrifices presumably to Molech.

The situation in Judah was getting quite desperate wasn't it? In v31 we read that the people were sacrificing their children by passing them through fire by the high places of Tophet. How could the people of God have degenerated to such an evil practice?

Several generations earlier Jerusalem had been surrounded by a massive Assyrian army intent on destroying it. God had promised through the prophet Isaiah that He would fight for Jerusalem if they turned to Him. This they did, or at least their king Hezekiah did, and God's angel killed 185,000 Assyrians in the camp in one night. Now we need to ask the question "what did they do with all the bodies?". The answer is in Isa 30:27-33 which is a prophecy of that destruction.

"Assyria will be beaten down... for Tophet was established of old, Yes for the king it is prepared. He has made it deep and large."

The answer is Tophet, the Valley of Hinnom. God had created it from "of old" for this day of destruction, and it was there that they dragged man after man of the Assyrian army and threw them onto pyres until they were all burned away. But now we need to ask the question "how long did that take?". I guess the answer is something similar to Eze 39:6-12, the burial of Gog's army which will take 7 months and the burning of their weapons 7 years. The question then arises "what effect did that have on the people of Judah and Jerusalem?". Well, let's put it in context a little. The people miraculously went from starvation and certain death to complete freedom in one day. They saw over the city walls corpses as far as the eye could see. Then for the next half a year they smelled the burning of corpses and saw the flames in the valley of Tophet, a real and constant reminder of their miraculous victory.

So do you think they attributed this victory to Yahweh, God of Abraham Isaac and Jacob? No, of course not! Their superstition combined with the joy of victory and the visual symbol of that victory, the valley which burned the corpses of their enemy, and they attributed their salvation to idols instead! Come to 2 Kings 21 and see for yourself what the immediate heir to Hezekiah's throne did: 2Kin 21:4-7 "he worshipped all the host of heaven... he burned his sons in the fire". This exact list of abominations is listed in Jer 7:18, 30-31 and here we can see where it took place: the valley of Tophet.

So we can see that idolatry and every evil act can be traced back to some significant event. The most disturbing thing about this is that the people attributed God's victory to the sun. moon and stars, rather than to God, even though He had forecast the events exactly through the prophet Isaiah. This was utterly abhorrent to God who is a jealous God. His solution was to use that same valley and that same fire for their wretched bodies (v32-34).

7:11 In speaking of the temple as being ‘a den of robbers’ Jeremiah is highlighting the corruption that was going on in the temple – just like it was in the days of Jesus Matt 21:13

7:9 The condemnation contained in this verse is similar to that in Zeph 1:5 who was a contemporary prophet with Jeremiah.

V.4 The temple of Yahweh was considered, by the Jews, to be indestructible.  Therefore, the Jews felt safe in knowing that Yahweh would not allow His temple (and, by extension, His city) to be destroyed.  People continued their abominable activities in the belief that they would be left untouched.  However, Yahweh, through Jeremiah, dispels any notion of safety (vs.11-14).  

7:16 Solomon Had prayed to God that he would hear when His people prayed –1Kin 8:30 – but now God says he will not hear even if a faithful prophet prays on their behalf. The chilling words of the Psalm have come to pass ‘I gave them up to their own hearts lusts’ –Psa 81:12

v 22-24 First Principles>Kingdom of God>Was overturned>History of fulfilment
Go to Deut 28:49 to see more details of the history of Israel and its overturning.

V.1 Jeremiah begins to prophesy again. This particular prophecy will last through Ch.9.

V.2 Jeremiah was told to stand in the gates of the temple to proclaim the prophecy.  The reason for that was to answer the foolishness of the Jews (Prov 26:5).  The Jews thought that God would never allow His house, the temple, to be destroyed.

V.4 Repeating something three times shows the intensity of conviction of the speaker (See Isa 6:3; Jer 22:29).  The wayward Jews were firm in their conviction that God’s house, the temple, would never be destroyed. 

The Jews in Jesus’ time also felt that their temple would never be destroyed.  They did not learn from history. It had already taken 46 years to build the current temple, and it was not yet finished (John 2:20). Like their ancient brethren, the Jews were swearing by the temple and everything in it (Matt 23:16-22).

But, Jesus predicted that this magnificent temple would be destroyed (Mark 13:1,2).  That, of course, happened in 70 AD, which established Jesus as a genuine prophet (Deut 18:15-22).  Therefore, everything else He said is also true.  And, one thing He commanded was not to swear by divine things (Matt 5:33-37).

V.10 Despite all the abominations the Jews had done, they felt covered by the, so-called, indestructible temple.

V.12 The tabernacle was first set up in Shiloh (Josh 18:1). Later, Israel defiled it (Judg 18:31).  Because of that transgression, Yahweh gave the ark to the Philistines (1Sam 5:1). And, because of Jerusalem’s transgressions, it would be cursed like Shiloh (v.14; Jer 26:6).

V.18 The original queen of heaven was Nimrod’s wife Semiramis, so ordained in Babylon. After the tower of Babel incident, people were scattered into all lands.  They carried the religion of Babylon with them. Many nations, today, have their own version of the Queen of Heaven. The Catholic Church has declared Mary, the mother of Jesus, the Queen of Heaven.

V.31 Israel offered its live children as burnt sacrifices to Molech.  Can you imagine listening to the plaintive screams of your children as they were consumed by flames?

God's anger in context

[warning: the following comment contains some potentially upsetting material]

God's glorious house had been turned over to idols (v30) as explained in 2Chron 33:4-7, and the people thought this was ok with God. God however saw this as the culmination of Judah's evil against God. How can we put God's anger into a context we can understand?

The relationship between God and His special people, Israel, was like a marriage (see Jer 3:20). Israel's behaviour is like you waiting for your husband to go away on a business trip, then bringing several men into your bed, allowing them to put all their belongings in the house, wear your husbands clothes and aftershave, and then when he returns, asking him what his problem is. More than that, when your husband comes home one of your lovers is roasting your children on a barbecue while you look on (v31) and because he's wearing your husband's clothes everyone blames your husband for it. How should your husband feel?

Putting Israel's history into a personal setting will help us to understand why He caused such dreadful judgements to come upon Israel and Judah. We can better grasp His anger, which on the face of it seems out of character. This is why time and time again He uses the picture of marriage (3:1-14).

The point for us is that God's love and forgiveness is far greater than any we could muster. We would never be able to forgive that woman, but God can (v3-7).

7:3 Another call from God to repentance so that He does not have to bring the captivity upon them. Whilst some might see Jeremiah as a prophet of doom he repeatedly presents repentance as the way to avoid disaster.

7:16    So we can conclude that as well as pronouncing judgment upon Israel Jeremiah was also praying that they would repent so that the judgement would not come to pass.

CATCH ME IF YOU CAN

Do you remember playing tag when you were a child? Someone would be "it" and would run around trying to tag someone else so that they could be "it". Sometimes in the game there would be a safe place to run to where the person who was out to get you could not touch you. This was the "den", "home" or "gates" where people like me had a chance to catch their breath and take a break from running.

The Jews knew all about God's laws. They knew what living a moral life was all about. They knew what was right and what was wrong. And so the Jews in Jeremiah's day played a sort of "tag" with God. They would run the gauntlet during the week by robbing, murdering, sleeping around with other women, lie and worship idols, and then run into the temple thinking that in God's temple they would be safe from God's wrath.

"Will you steal and murder, commit adultery and perjury, burn incense to Baal and follow other gods you have not known, and then come and stand before me in this house, which bears my Name, and say, 'We are safe' - safe to do all these detestable things?"(Jer 7:9-10) No, as God goes on to explain, safety had gone by the board. They were no longer safe from the wrath of God by sheltering in his house.

We must not use religion, our attendance at church, religious symbols or anything like it to play tag with God. Instead we should live every day in full dedication to him knowing that he sees all we do and will judge us according to what we have done.

7:34  The cessation of the voice of bride and bridegroom is the lament – Rev 18:23 – at the fall of ‘Babylon’. We should be alert, as we read through Jeremiah’s prophecy for other language picked up and used in Revelation. Jeremiah is used a number of times to speak of lamentations in the book of Revelation. This indicates that the ‘Babylon’ of rev echoes the characteristics – at least those listed – of Israel in the days of Jeremiah.

7:16    When the people were in captivity, because they had not hearkened to the words of Jeremiah, Ezekiel reminds the elders who had come to sit before him of the words of Jeremiah –Eze 8:18

7:4    A danger is that reliance is placed in an institution or a building. As if having a building to meet in or a system that provides what is seen as stability guarantees acceptance by God. This was the problem in the days of Jeremiah. The temple was standing and the leaders thought that was a sufficient indication of God’s acceptance of them.

7:6     The command not to oppress various categories of society draws on what Moses had been moved to say in 24:17

OUTLINE OF JEREMIAH

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

I. The Condemnation of Judah (Jeremiah 2:1 to 25:38)

   C. Third Sermon - Judah's Hypocrisy in Worship and the Illusion of Temple Security (Jeremiah 7:1 to 10:25):

      1. a basic message of the prophecy of Jeremiah chapters 7-10 is flee from idolatry (1Cor 10:14); some feel that Jeremiah chapters 7-10 refers to the days of Jehoiakim, the subject matter being similar to Jer 26:1; Molech worship, where infants were sacrificed in fire (Jer 7:31), could be referring to Manasseh's time (before Josiah) as it is perhaps unlikely that such worship would be restored immediately after the good king Josiah's death, at the beginning of Jehoiakim's reign.

      2. Jer 7:3 - (NIV) "Reform your ways and your actions, and I will let you live in this place."

      3. Jer 7:3-4;Jer 5:10 - the physical temple building would not save them (it would be torn down by Babylon and later by Rome Matt 24:1-2)  as a temple is nothing without faithful worship (John 2:19-22;1Cor 3:16-17;Isa 66:1-2;Isa 57:15;Jer 7:8-11;Matt 21:12-13;Mark 11:17;Luke 19:45-46;Isa 56:7; believers in Christ are warned as well Rev 2:9;Rev 3:9,12); Jer 7:4,9-11 they seemed to have an expectation in the temple would magically protecting them, the hypocrisy reminds me of Matt 23:16-22.

   C. Third Sermon - Judah's Hypocrisy in Worship and the Illusion of Temple Security (Jeremiah 7:1 to 10:25):

      4. Jer 7:5-7 - if only the people would repent and hearken to God Jerusalem would never fall; V5-6 must change and love your neighbor as yourself (Lev 19:18;Matt 22:39;Deut 24:14); V6-7 must change and love God and they will live in the promised land forever (Deut 6:5;Matt 22:36-38;Deut 6:14-15;Deut 4:40).

      5. Jer 7:8-10 - V8-10 the sham of the religious worse than James's friends whose works belied their faith (James 2:1-26); V9,31 abominable practices; V9 (Deut 6:14); V10 temple rites had  been contaminated by the people and degraded to the level of magic spells to ward off disaster.

      6. Jer 7:12-15 - V12 "Shiloh (<7887> "place of rest")"; V12 (Deut 12:11;Luke 21:24); VS12-14 Shiloh was in Ephraim i.e. Israel i.e. the northern kingdom about 20 miles north of Jerusalem and the ark was placed there in the days of Joshua (Josh 18:1;1Sam 1:3), and the destruction of Shiloh was carried out by the Philistines c.1050 BC according to archaeological evidence (Psa 78:58-61); Jer 7:12-15  (history of Shiloh Judg 19:24-30;Judg 20:1-6,48;Judg 21:1,6-23 - Shiloh existed in Jeremiah's day with some remnants of Israel Jer 41:5).

      7. Jer 7:16 (Jer 11:14;Jer 15:1) - behavior so ungodly Jeremiah was forbidden to pray for them, there was no intercessor (see also Deut 9:14); once Moses even mediated against his people (Num 16:15); and the mediator Christ warned (Rev 2:16-17); but where the heart is right, there is intercession (2Tim 2:4-6;Luke 22:31-32;John 17:9;Num 14:20).

      8. Jer 7:16-20 - the people trusting in pagan ritual as their salvation; V18 (pagan worship Jer 44:19 Venus goddess of fertility cult) which provoked the Lord to anger (VS 18-20; 2Chron 28:22-23); V18 "Queen of Heaven", the RCC belief in Mary as mother of God has its roots in ancient Babylon, and with the principle female Canaanite deity Ashtoreth.     

   C. Third Sermon - Judah's Hypocrisy in Worship and the Illusion of Temple Security (Jeremiah 7:1 to 10:25):

      9. Jer 7:21 - Burnt-offerings were wholly given to God, and unlike the Peace-offerings, were banned from human consumption (Gen 22:2,12,13;Lev 1:6-9;Lev 7:15), but the Lord's rejection of the superstitious ritualism of the people is shown in that He invites them to eat the Burnt-offerings too.

      10. Jer 7:21-24 - VS 21-23 (Deut 6:3;Heb 10:8-9); VS 21-24 those who don't heed God's ways will be given over to a reprobate mind (Rom 1:28); V22 (regarding sacrifice obedience and mercy Matt 9:13;Hos 6:6;Matt 12:1-8;Exo 19:5,8); VS 22-24 obey me and it will go well with you but they did not listen, they didn't obey, and went backward not forward.

      11. Jer 7:25-27 - worse than their fathers, they didn't listen to God's prophets; V26 (Matt 23:28-39).

      12. Jer 7:28-29 - V28 (Deut 17:9;Matt 23:13); V29 (Eze 5:1-10 Ezekiel was commanded to cut his hair and beard as a sign of the smiting and scattering of Israel and perhaps it also reminds us of a faithless Nazirite).

      13. Jer 7:30 - the people of Judah have done evil and set up idols in God's house; the temple was profaned by Manasseh (2Kin 21:1-5).

      14. Jer 7:31 - The high place "Tophet<8612>"; Manasseh burned his son to Molech (2Kin 21:1,6-7; 2Kin 22:1-2;2Kin 23:10-14); abominable infant sacrifices in the valley of "Hinnom<2011>" the origins of the "hell" of an apostate Christendom; the worship of Molech was abolished by the son of Manasseh, the good king Josiah (2Kin 23:10).

      15. Jer 7:31-32 - Hinnom was a valley on the south side of Jerusalem where, as previously mentioned, children were burnt in sacrifice to Molech - later, and in the days of Jesus, the valley of Hinnom became the municipal refuse area where fires burned continually, consuming rubbish, preventing disease, and it's name was changed to Gehenna or "hell<1067>" (Mark 9:47-48).

      16. Jer 7:34 (Luke 23:28).    

7:5     twice in this verse we read in the KJV “throughly” which may seem an excessive way to make the point. However it highlights that God expects a total change of behaviour in those that Jeremiah is speaking to.

7:29      In calling Jerusalem to cut off her hair we see the requirement of the Nazarite vow. Anyone who broke their vow had to cut off their hair Num 6:9

7:19    God, through Jeremiah, says that Israel have confusion of faces because of their sin. Daniel – Dan 9:7,8 twice makes reference to what Jeremiah says. Likewise Ezra uses the same language – Ezra 9:7

7:33 the way that the prophet speaks of the people being given to the fowls of heaven should have struck a memory in the minds of the people. Moses – Deut 28:26 – said that this is what would happen to the nation of Israel if they were unfaithful in their worship of God.

7:5-7 At this late stage when the Chaldeans are approaching Jerusalem God still holds out hope to the inhabitants! Such is His mercy.

In 2020 most of us have been denied access to our ecclesial meeting places. God through Jeremiah in this chapter criticises the people for putting store by the temple. All the routines and most of the duties and distractions (the cleaning rota, providing the flowers, polishing the cup, saving our favourite seat) have evaporated and perhaps we can take the opportunity to focus on what we should be doing: obeying God's voice and walking in his ways. 

7:1 there are a number of different ways in which we might divide Jeremiah into sections. One is the recurring phrase “The word that came to Jeremiah” of which there are seven occasions7:1, 25:1, 30:1, 40:1 and 44:1.This division might help in our seeking for a structure in the prophecy of Jeremiah which certainly is not recorded in chronological order.

7:8-11 Israel’s worship was all a sham. They came before Yahweh to worship but the rest of the time they were busy violating the Law of Moses by behaving in ways which were condemned by the law. Jeremiah reminded them that their God saw exactly what they were doing. This is a warning to us about how we spend our time!

7:8-9  the appeal of Baal worship was that it placed no constraints on the way that the one who served him ordered his life.

That is why the way of the flesh is so appealing – what is called the “pleasures of sin” – Heb 11:25 – so it should not surprise us when we struggle to be godly in our way of life. This realisation should not cause us to despair. Rather it should encourage us to focus more on Him.

7:30 Not content with worshipping false gods Israel had even put their idols in the temple that Solomon had built. The temple that had God’s name in it.

We read this with horror thinking that we could never do that. However how often do we do things that, on reflection, displease our father and yet we justify them to ourselves?

v.21,22 - This question appears to have been prompted by the preceding verses, where Jesus gives instructions to the believers about how they should conduct their own individual matters that crop up in everyday life where one needs to repent and another to forgive. Peter, seemingly amazed by this radical teaching, pushes Jesus further and asks just how often he should be prepared to do this. Jesus' answer quite clearly means 'always' or 'as many times as necessary'. The principles in this chapter are so out of character for us as sinful human beings that if we are not careful, we tend to question the wisdom of it, and in a sense, that is what Peter is doing here. Let us be sure not to do that. Luke 17:3,4 makes it quite clear.

v.12 - The idea of wayward people being sheep who have gone astray is seen in the following places in Scripture. [Deuteronomy 22:1 Isaiah 53:6 Jeremiah 50:6 Matthew 18:12,13 1 Peter 2:25]

18:22 seventy times seven quotes Genesis 4:24. Whereas Lamech wanted to be avenged 70 times seven Jesus is counselling that our forbearance should be as great. The contrast is designed to remind us how that the desires of the flesh for retribution must be overcome.

:8-9 The instruction Jesus gives here repeats some aspects of the Sermon on the Mount (Matthew 5:29,30) but notice the order is reversed.

TWO OR THREE

"Again, I tell you that if two of you on earth agree about anything you ask for, it will be done for you by my father in heaven. For where two or three come together in my name, there I am with them." - Jesus (Matthew 18 v 19 - 20).

This is a mind blowing promise Jesus has made, but I wonder if some of us have not given it the attention it deserves. We often hear these verses quoted at church in the context of communal prayers - but there is much more to it than that. We need to get together, like-minded brothers and sisters, to pray for specific needs, much more often than we do. Taken in the context in which it was written, our prayers should be particularly for people who are struggling with sin and temptation and for the removal of the temptations that cause sin. All too often our prayers are far to general, and yet when we pray a specific prayer like this together, we are amazed at the answers that follow our prayer. This is where the promise holds true. Jesus says, "It will be done for you." There is no doubt! If what we pray is for the glory of God, it will be done.

So let's get together and pray. Small, like-minded groups praying for God's glory to fill the lives of each other and the people we know. And may the God of grace bless us all.

18:10-11 That Jesus has come to save the ‘lost’ is self evident from other parts of his message. However we need to realise the one who is ‘lost’ here is the one who ‘despises’ – not the one who the one who is ‘despised’.

V.33 It is man's duty, not only to be filled with unceasing gratitude, but also to let his master's mercy of which he, the servant, had been the recipient, be and remain a pattern or example of his own feeling and conduct toward his fellow man.Matt 6:12; 14; 15  Eph 4:32  

18:16 Notice if the brother does not listen to us we do not send others to talk to him. We go with them. ‘take with thee’.

v:9  "And if your eye causes you to sin, gouge it out & throw it away. It is better for you to enter life with one eye than to have two eyes & be thrown into the fire of hell."   As we know, the word for hell here is "Gehenna", which is the Greek transliteration of "ge hinnom" ie the Valley of Hinnom. This ties in with our Jeremiah reading: Jer 7:32  where the Valley of Hinnom, which had been the site of sacrifices of children to the pagan god Molech, and then later became a refuse dump, where fires burned continually to consume garbage & discarded bodies, will become the Valley of Slaughter, the site of the dead bodies of those who fall foul of the judgement of God. So too, we do not want to be amongst the dead bodies of those who fall at the future Day of Judgement. We need to examine ourselves & change our lives before it is too late, as Jeremiah was exhorting the people to do.

18:10 In saying ‘their angels’ Jesus reminded the disciples that God’s angels take care of His people – Psa 91:11

18:23  In using the word ‘therefore’ the parable that Jesus gives in verses :23-35 is to be seen as an application of the instruction that Jesus has just given to Peter.

Vs.15-17 Here, a formula is presented for the resolution of a moral error done privately to one brother by another brother.  There is a different resolution to a publicly made error.  Look how Paul handled Peter's public error (Gal 2:11-14).

V.11 Some manuscripts (five) have omitted this verse.

18:16 The mention of ‘two or three witnesses’ echoes the principle laid out in the law of Moses – Deut 19:15

V.3 Little children have no pride.  Furthermore, they are totally dependent on their parents in which they have complete faith. Therefore, Jesus expects His followers to become humble and have total faith in Yahweh.

Vs.5,6,10 The true brothers and sisters of Jesus should be gladly received, as if they were Him.  If anyone entices such a brother or sister to sin, then that person has signed his or her own death warrant.

Vs.5-9  When the words offend and offences are used in this chapter they refer to things that cause sin. They are not to be confused with the modern meaning of offence, which is displeasure with something or somebody.  The modern meaning of offence is preference based and not morally governed.  Our focus should always be on what offends God.

Vs.8,9 Jesus is not suggesting elective surgery.  Rather, He is advocating cutting off the impulses which provoke one to sin (1Cor 9:27).

Vs.11-14 Individuals and ecclesias should make every effort to re-gain members who have left the fold for whatever reason. Ecclesias should not be trigger-happy in disfellowshipping members.  In fact, the word disfellowship should not even be in the vocabulary. 

Sometimes it might be necessary to set aside an individual(s) for him/her/them to contemplate and re-evaluate the situation that caused the separation, always with the view to recovery.  It should be remembered that the separated one(s) still belongs to Jesus, and so handle with care.

Vs.15-17 The three-fold procedure of addressing the sin of a brother is clearly laid out.  Most problems should be cleared up in stage one. Does this three-fold procedure answer to the three-stage slide into sin (Psa 1:1)? 

V.20 There is nothing mysterious about this statement, nor is it hard to understand. But, do we really take it at face value?

Vs.21,22 Compare to Gen 4:24.  The same evaluation is given. Both 7 and 10 (or any multiple of them) convey completeness (fullness).  And so, the product of two complete numbers consolidates completeness to an endless degree.  As Yahweh can punish to infinity, man should forgive his brother to infinity.

Vs.23,28 Ten thousand and a hundred (multiples of ten) are used to illustrate complete sums.

18:23-35 It is so easy, when we have been wronged, to forget the degree to which we wrong God and receive His bountiful forgiveness.

18:35 Notice forgiveness must be from the ‘heart’ a casual word will not do. It must be, as we say, ‘heartfelt’.

Matt 18:20

“For where two or three are gathered together in my name, there am I in the midst of them.”

This passage is commonly understood to mean that if two or three people get together in Jesus’ name, he will come to hear them! If that is the case then what happens to those who are alone?

Time and time again, I have heard this quote taken completely out of context to try to get the passage to address situations that were in no way intended to be addressed. This passage is not about ecclesial or church attendance, prayer, or worship. This passage is given in context of ecclesial discipline. It is about resolving conflicts in the ecclesia by the steps outlined for us in verses 15-19.

Why two or three? Because, it follows the pattern of Scripture that two or three eyewitnesses were needed to accuse someone of error or a crime (Deut 17:6; Deut 19:15; 2Cor 13:1; Heb 10:28; cf. Amos 3:3). Our Heavenly Father is not willing that any of His children perish (Matt 18:14).

The binding and loosing (v. 18) pertains to the enactment of discipline, or the removal thereof from fellowship done in Jesus’ name. It is about the issue of fellowship whereby the eyewitnesses gathered together to do that which Jesus authorized, and in so doing, Jesus, himself, would by his very own presence sanction their actions in standing by them (cf. 1Cor 5:4).

There is a lot of hesitation and timidity in carrying out the act of dis-fellowship, and it is very hard, but loving discipline needs to be enacted when circumstances so dictate, even when other brethren will not give their support behind the action. It takes a lot of fortitude to implement such actions, but the important thing to remember is if we follow the guidelines outlined in Scripture, Jesus will be there for us to support our actions (cf. 2Cor 2:4-11).

18:31  Notice that the ‘lord’ responds to the response of the other servants.

Heaven and earth

Some of what Jesus is saying here is confusing because we're not used to some of the terms he's using. It may be useful to see in a table what Jesus is saying about heaven and earth. For each of his statements (left column) I've shown what his disciple is doing on earth and the result in heaven:

The Kingdom of Heaven is the time when Jesus is reigning in heaven with his Father, prior to his return to establish the earthly Kingdom. During this time what the disciples do on earth has a direct link with what goes on in heaven. Imagine a law court in London with witnesses based in Liverpool ringing in their evidence over the telephone or videophone. The police in Liverpool then carry out the orders of the court. This is quite a simple concept really, and what makes it possible firstly is the telephone, and secondly that the police carry out the orders of the court, having both authority and physical presence. Going back to the Bible passage, prayer allows the conversation to happen and angels are those who carry out the will of Jesus (in heaven) on behalf of his followers (on earth):

"And whoso shall receive one such little child in my name receiveth me... in heaven their angels do always behold the face of my Father which is in heaven." Matt 18:5,10
 

18:20  The “two or three” catches the sentiment of Deut 17:6. We are being told that Jesus’ presence is in the agreement of witnesses on a scriptural basis. So we realise that the way in which we deal with issues has to be according to scripture if we are to have the sanction and support of Jesus.

18:18  In speaking of binding here Jesus is reminding the disciples of what he had said earlier – Matt 16:19

18:4-10           Given that we should not offend the “little ones” it is most interesting to see that it is if our hand or foot offends us that it has to be removed. Unless we have sorted out our own lives we will not be able to help others. It is a bit like what Jesus has already taught – Matt 7:3-5  - in the sermon on the mount.

18:26-27           It is all too easy to think that given time we will be able to sort our sinful lives out however our “Lord” knows the futility of such a promise. So He is willing to forgive us.

Matt 18:3

“... Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.”

Jesus’ reply is in direct response to the disciples’ question of who would be the greatest in the kingdom of heaven (Matt 18:1). It is truly moving to think of how Jesus interacted so compassionately with children (Matt 19:14; Mark 10:16). Children are naturally curious, needing, trusting, dependant, submissive, and have so much to learn about life.

Scripture often compares Christ’s disciples to children (Luke 10:21; Gal 4:19; 1John 4:4), and unless we change and become meek, we will not enter the Kingdom of heaven (Matt 5:5; Matt 18:4; cf. Mark 10:15).

Jesus exhorts his disciples to seek a childlike disposition without ambition and pride and, therefore, not to seek greatness for themselves (cf. Jer 45:5a). Greatness will come when we seek the lowest position being humble and teachable (cf. Luke 14:8-11; James 4:10).

18:32-33       Whenever we feel that we have been wronged we should reflect on the insignificance of that “wrong” to our sinfulness which God is willing to forgive. We should be as generous as our God is to us in our dealings with others.

Matt 18:15

“… if thy brother shall trespass against thee, go and tell him his fault between thee and him alone…”

“A brother overtaken in a fault should be dealt with privately, in accord with Matt. xviii. 15. It is, however, different when an ecclesial position has been openly threatened by heresy. The matter should then be taken in hand firmly and speedily, and the trouble ended as soon as possible. Paul forbids striving about ‘words to no profit,’ and returns a second time to the point—‘Shun,’ says he, ‘profane and vain babblings: for they will increase unto more ungodliness.’ When an ecclesia’s position has been made known to brethren and sisters of intelligence and they refuse to accede to it, there is no Scripture which bids the nourishing of a cankerous condition to the hurt and distress of a meeting.”

Brethren E.W. Browne and A.T. Jannaway, 1927

Matt 18:33

“Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?”

“We must learn to regard people less in the light of what they do or omit to do, and more in the light of what they suffer.” – Dietrich Bonhoeffer (1906-1945), German Theologian, and anti-Nazi dissident.

Compassion is understanding how another person feels and our reaction to their feelings drives us to respond appropriately. Sympathy is the acknowledgment of a person’s hardship and provide comfort and assurance to such. With the spirit of compassion embodied as our bedrock, how different life would be! Lack of compassion in society today is truly very alarming and we witness the fruits of it within and without. 1Pet 3:8 tells us that in addition to being of one mind, we are to have compassion for one another, be pitiful (i.e. # <2155>, sympathetic and tender-hearted), and courteous! Compassion is our basic human nature. We are created in God’s image and likeness, and He is full of compassion and mercy (Psa 86:15; Psa 103:8), but along the wilderness of life, a lot of us seem to have lost being partakers of the Divine nature (2Pet 1:4)

From beginning to end, the Bible is saturated with compassion, that being the main moral principle of one’s dealings with one another and others. It is one of God’s attributes and His compassions never fail (Lam 3:22). Christ exemplified all of the Father’s attributes. Christ noticed the people around him and responded to them, not reacted to them. He listened and he spoke to them (Matt 14:14; 15:32; Mark 1:4; 5:19; Luke 7:13; John 11:33-35). “There never was a heart truly great and generous that was not also tender and compassionate.” – Author unknown.

We associate compassion as alluding to kindness and sympathy, but compassion is something much deeper, something much more profound and powerful in its meaning. The origin of this word helps us to grasp its true significance. It comes from the Latin “com” (with) and “pati” (suffering), conveying the idea of entering into someone’s pain and suffering. True compassion then is when another’s suffering becomes our suffering; their pain our pain. It is to have empathy. In Eph 4:32, “tenderhearted” is # <2155>, “well compassioned.” To be tender-hearted is to be very compassionate, and kind, and forgiving. Hard-hearted would be the opposite; we can be hard-hearted and not even realize it!

As followers of Christ, may we be any less compassionate than he? We need to respond to human suffering and pain and reach out and help one another despite our doctrinal, or otherwise, differences, just as Christ did, and not allow our hearts to be hardened by the “self” – ego and hurl insults one at another. God told Moses, that He will show mercy on whom He will have mercy (Exo 33:19). Mercy here in Hebrew is racham, # <7355>, “especially to have compassion, to love.” If we are merciful, we shall obtain mercy (2Sam 22:26; Psa 18:25; Matt 5:7). We have been shown mercy, but we can also forfeit it by the lack of compassion, mercy, and love we show our fellow servants.

In this passage of Scripture, the word for “compassion” is # <1653>, eleoo, “mercy.” Compassion, mercy, and love go together (cf. Col 3:12-14). Recognizing our barriers to empathy helps us to overcome them (cf. Eph 4:31,32). If we fail our brethren and sisters and those without, we fail (Matt 18:35)! Having said this, we can be merciful, have love, and be compassionate without compromise at the same time, as exemplified by the life of Christ and the apostles. This is to walk the "narrow way" (Matt 7:13,14; 2Pet 1:3-11).

18:4 the whole matter of comparisons between fellow believers is resolved with the clear teaching of Phil 2:3

Matt 18:21,22

“Then came Peter to him, and said, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven.”

Forgiveness is the cornerstone of any relationship. It is choosing to accept what happened as it happened. Forgiveness is not saying that what happened is OK. Forgiving is not condoning, which amounts to saying that the action wasn’t really wrong. Forgiving is not excusing, which renders a blameworthy action as not blameworthy.

We are to forgive 70x7, not excuse or condone wrong behaviour 70x7! Forgiveness is not unilateral and irrespective of any signs of repentance on the part of the wrongdoer (cf. Luke 3:8; 17:3,4). It is morally impermissible. It is to excuse, condone, or exculpate the wrong. It is un-Scriptural and un-wise.

In each of these verses, Matt 6:12; Eph 4:32; Col 3:13, we read “as.” How does God forgive?  He forgives as we forgive. Therefore, it is important to know what forgiveness is and what it is not. The Bible teaches repentance and belief are necessary to be forgiven and when they are present, only then is reconciliation with God in Christ possible (Acts 20:21; 2Cor 5:19,20). God’s forgiveness and reconciliation is conditional, and it is so with us. Are our standards higher than His?

18:15 the way that one should respond to one’s “brother” to “win” him is based on the teaching in the Law of Moses – Lev 1:17

18:1 In  17:24-26 Peter had taken upon himself to answer for Jesus – wrongly – and now the question of status is seen. One might have thought that Peter, at least, would realise that they were not up to the standard of Jesus in judgment and so unfit to rise to his status in the kingdom of heaven

Matt 18:7

“… but woe to that man by whom the offence cometh!”

In Luke 17:1, Jesus said, “… It is impossible but that offences will come; but woe unto him, through whom they come!” In Matt 15:12, we read: “Then came his [Jesus’] disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?” How are we then to understand Matt 18:6,7? "It is a check against reckless independence of action." Brother Robert Roberts

What the Bible teaches on the subject of offences is that in being our brothers’ keepers, their feelings must be taken into consideration (cf. 1Cor 8). We must know what their weaknesses are and then consider the consequences as it affects them and conduct ourselves accordingly in a Christ-like manner. “We that are strong ought to bear the infirmities of the weak, and not to please ourselves.” To use Matt 18:6,7 in any other way is to take them out of context by adding to them and often do so in a most unkindly and condemnatory way!

Matt 18:35

“So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.”

“It may be said again that this doctrine of forgiveness neutralizes the doctrine of moral excellence being necessary to inclusion among ‘the elect.’ It may be asked, where the need of righteousness if forgiveness rehabilitates the sinner? The question overlooks the fact that forgiveness itself is conditional. For example, Jesus teaches that a man who is not forgiving will not be forgiven. There are other qualities requisite for the obtainment of forgiveness. Only those who fear God and have a tender heart towards His covenants and His ways—who love Him and hope in His mercy, and are striving earnestly to walk acceptably before Him, will receive the great benefit of forgiveness for Christ’s sake. Only for such will He intercede; and if He intercede not, a man has no hope. There is a great difference between men of the loving, striving, earnest type and those who are callous and lukewarm. The shortcomings of the former—confessed and repented and prayed for—will be overlooked, where the debts of the indifferent and unmerciful will be exacted to the ‘uttermost farthing.’ Thus the apparently conflicting doctrines of personal righteousness and forgiveness meet in harmony, each coming to the boundary line where they meet and fuse in a beautiful blending of colour.”

A WORD IN SEASON, Election Versus Calvinism, Robert Roberts, pp. 227,8

18:3 What is it about children that enabled Jesus to say that those who would be great in the kingdom of God needed to be like children? Children have many qualities, not all good. However there are two that are also required in the disciples. The first is trust. A child trusts, without question, trusts its parents. The reason being that the child has learnt from experience that its parents can be trusted. The second quality found in a child is that they ask questions! Question after question! The one who asks questions has a desire to learn. It may be, by contrast, that the one who does not ask questions feels that all the answers are already known. Question asking is found in the humble mind.

18:10  That believers had angels appointed to care for them was clearly believed in New Testament times. For example Acts 12:15 which actually fits with the description of Peter being freed Acts 12:7

18:8-9 The question of greatness had already been spoken of by Jesus in the “sermon on the Mount”  – Matt 5:19.  Having explained about becoming as little children Jesus reinforces what he had said by restating what he had said – Matt 5:29-30.

Thus Jesus shows that matter of how one should think are found and understood when his teaching in the Sermon on the Mount is thought on and understood. The lesson is clear. That early teaching of Jesus, though appearing so simple, if the bedrock on which the way we life is to be built.

Matt 18:15

“Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother.”

SETTLING GRIEVANCES

“WE have, therefore, to accept it as an obligation from Christ that if we have done wrongfully to a brother, the recollection of his grievance against us should be a barrier to our approaches to God till the matter has been put right by reconciliation. There is, of course, such a thing as unjust accusation. The remedy in that case is in Matt 18:15, unless we prefer the other course, of silently and patiently taking wrong, which in some cases is the preferable one.”

Robert Roberts, Seasons of Comfort, p. 249