Comments for July 19

v.15 - Bathsheba, it seems, was not the only wife that David took from her husband to be his own, though v.14 refers to the events of 1Sam.18:25-27 that gave him that authority in this case.

v.3 - Notice that Absalom is the son of a woman from Geshur. This will become relevant later in the record. Early details, places and names, should be noticed rather than just glossed over.

v.3-5 - The fact that the arrival of these sons is mentioned here gives an idea of the passage of time. We often miss the passage of time as the record is just snapshots of the lives of the people it describes.

3:7 The way in which Abner went in unto Saul's concubine, and Ishbosheth's response demonstrates that Abner was more concerned with his own position rather than bringing Ishbosheth to the throne.

:39 The words of David 'The Lord … according to his wickedness' is quoted generally (2Tim 4:14) by Paul. David's willingness to leave things in God's hand - another characteristic of a man of God - is seen also in the apostle Paul - can we manifest this characteristic? Or do we see the need to avenge ourselves?

3:18 These words 'I will save ... and all his enemies' spoken early in the reign of David become the title of Psalm 18 when the promise contained in these words was fulfilled at the end of David's life.

V.28 On hearing the news David knew that all the nation would suspect that the assassination had been his orders, especially since the message of recall to Abner had gone out in his name. So forthwith, in a solemn protestation he publicly disowned the deed. the guilt rested upon Joab. (V.26)

The Israelites were most impressed with David. "Whatsoever the king did pleased all the people". They could see what a godly man he was, and how well he compared with Saul.  In the same way, our neighbours and work colleagues watch us. This provides us with a wonderful way to preach - just by being godly.

Vs.1-5 Some of David's wives are catalogued here: Ahinoam; Abigail; Maacah; Haggith; Abital; Eglah; and Michal (v.14). Only the wives of David who gave birth to sons in Hebron are mentioned in this chapter. 

Michal, Saul's daughter, was David's first wife.  After Michal helped David to escape, an enraged Saul gave her to Phalti (1Sam 25:44).  Now, David reclaimed Michal (vs.13-15).  Notice that Phalti is called Phaltiel in v.15.

Bathsheba is not mentioned in the list of wives here, because she gave birth to four sons in Jerusalem (1Chron 3:5). 

It is interesting to note that Maacah, the mother of Absalom, came from Geshur.  Geshur was a city state which bordered Bashan (territory occupied by East Manasseh) and Aram (Syria).  Geshur means bridge in Hebrew, and is aptly named since it acted as a buffer between Israel and Syria.  This rugged region was a favorite sanctuary for criminals on the run.  Absalom fled to his mother's family there after the murder of his brother Amnon (2Sam 13:37,38).

3:13-15 Again we see that ‘possession’ of a wife is a significant matter. We saw this in 2Sam 3:8 and we will see the implications of it in Absalom’s uprising 2Sam 16:22.

V.7 Having sexual relations with a king's concubine was tantamount to usurping the throne.  Here we see ambitious Abner being accused of the act.  Absalom made the same rebellious action in an attempt to claim his father's throne (2Sam 16:22).                                     

Vs.27,30 Joab killed Abner in Hebron to avenge the death of his brother Asahel.  This was against the Law as an avenger could not kill in a city of refuge (Num 35:12).  Hebron was a city of refuge (Josh 20:7).

3:18 The specific mention by Abner of the Philistines ominously highlights the fact that Saul had not dealt with them and so they would remain a thorn in the side of David during his reign.

3:1   The way in which the ascendancy of David and the fall of the house of Saul is presented here follows on from our comment yesterday. The transition from Saul to David was slow and uneasy at times.

V.3 David married Maachah the daughter of the king of Geshur.  The Geshurites were spared  by Manasseh when it conquered their territory and allowed them to live alongside the Israelites.  David's marriage to Maacah, out of the faith, was probably for political reasons because Geshur acted as a buffer between Israel and Syria. 

Unfortunately, this marriage turned out to be disastrous for David.  The son of this union, Absalom, would become a considerable threat to David and his throne.  The scripture tells us to marry someone in the faith.  Being aligned with a person of the same spiritual understanding will bring harmony (Deut 22:10; 2Cor 6:14).

3:27 The way in which Joab killed Abner deceitfully indicates that he felt Abner would be a threat to his position as David’s commander in chief.

V.7 Humiliating a king’s concubine was a direct challenge to the authority of the king. Absalom tried the same tactic to gain David’s throne (2Sam 16:22). Adonijah also tried this ploy with Solomon (1Kin 2:21,22).

Vs.9,10 Abner retorted angrily to Ish-bosheth’s accusation of his sleeping with the king’s concubine. In doing so, Abner admitted the divine plan of having David as the legitimate king over Israel.

Vs.17-21 Abner set about consolidating all parties under the leadership of David, with the king’s blessing.

Vs.23-25 Joab was suspicious of Abner’s motives.  Joab figured that the king had been deceived by Abner who came only to spy on David’s affairs.

Vs.26,27 Joab set about correcting his perceived problem with Abner. Of course, Joab was driven by the revenge for his brother Asahel’s death by the hand of Abner.

V.28 David absolved himself of any knowledge of or permission for the death of Abner.  And the people accepted that (v.37).

V.29 David rested the responsibility for Abner’s death solely on Joab (and Abishai).  Later, David would have other cause to lament Joab’s bold, lawless action (1Kin 2:5).

Harsh, gifted men

Both Abishai and Joab appear to have been in on this assassination of Abner. And so rightly David's words in v39 were directed against them both. Yet he spoke too soon. Whilst Joab never changed his ways, and eventually rose up against David, Abishai eventually came out of his brothers shadow and remained faithful.

When we first meet the sons of Zeruiah it is in the cave when David is being pursued by Saul. It is Abishai, not Joab, who goes with David on his dangerous mission (1Sam 26:6). He should rightfully have become the commander of David's army, but it is David's rash oath that makes way for Joab to usurp his brother (1Chron 11:16). Perhaps Joab was more ambitious than Abishai? Nevertheless, it is Abishai that remains faithful, not Joab. In 2Sam 21:16-17 he steps in and saves David from a giant. Is he too harsh for David now?

Both Joab and Abishai were instruments in the hand of God to establish David as king, to protect him and the nation against invaders, and to fulfil God's purpose of giving the land to Israel. But that didn't give them license to carry out this task in a Godless way. No doubt through much of their lives they felt God's hand protecting them and giving them strength. How else could Abishai have killed a Giant, or three hundred men? (2Sam 23:18). So also with us, we can feel special because God is with us. He may answer our prayers in all sorts of ways. But that doesn't mean He approves of everything we do. Joab's gift for war led him to forsake God's anointed in pursuit of his own gain. Abishai used his gift to save David at peril to his own life, remaining faithful to the end.

3:24-26 Was Joab concerned for the safety of the kingdom? Or was he more concerned for his position in David’s army. If David made a league with Abner then, Joab probably reasoned. David would give – maybe Abner would demand – a position of status and authority in David’s army.

Josh 20:1,2,4,7 - Hebron was a city of refuge but there is some question as to whether the city gate was technically within the city (in Samuel, Saul & David by Harry Whittaker, pp.158-159 it is suggested where Abner was slain was not technically within the city else the feelings of the entire nation would be outraged. Archaeologists have established that city gates in Israel frequently had an overlap pattern so the actual gate was approached between overlapping parts of the city wall.); 2Sam 3:27 - refers to the killing of Abner who was stabbed under the fifth rib.

3:3-11 We should not presume that the transition from Saul to David was smooth and readily accepted by all in Israel. there were those who still wished to promote the house of Saul. Admittedly for personal and family reasons. However some of them were powerful people.

2Sam 3:3. There are a nation or people with the name Maacah(thites) who are closely linked with the Geshurites (see Deut 3:14, Josh 13:11). So is Maacah really this woman's name, or is it a title of some kind?

Questions: Can you find any other women in the Bible with the same name? Do you think David was wise to marry a woman who was related to the king of a nation God told them to dispossess? What repercussions can you find due to David choosing to marry this woman?

3:31    Joab doubtless did not view the death of Abner as anything to mourn. He had killed him. However David’s commandment had to be obeyed thus showing Joab exactly what David thought of his behaviour in slaying a captain in Israel. A person’s status is more important than a personal feud. Joab, and we, need to learn the truth of this.

3:1    That there was “long war” between David and the house of Saul may well have come as a terrible shock to David after Saul was dead.  It might have seemed that the kingdom would now be David’s. However his expectations were thwarted for a long time.  How often do we find that our expectations are premature? Does this deflect us from our purpose? Or do we carry on recognizing that God’s time scale might not be ours?

3:39   When David said that the sons of Zeruiah were too hard for him David was showing his spiritual qualities.  Abishai and Joab were not spiritually minded and so behaved accordingly. David, unable to reason and influence them, could do nothing to curb their excesses.  In that sense they were “too hard”.

3:31 One wonders how repentant Joab was. Rending garments, of itself, is no indication of repentance, especially when the act is a command.

3:2-4   The listing and order of birth of David’s sons born in Hebron is most useful. It provides a reason for the later plotting and scheming of these brothers who tried to take the kingdom of David to themselves. First Absalom and then Adonijah. From a human point of  view one can see how they would have thought that they had the right to the throne – Amnon, of course, already being dead at the hand of Absalom.

3:28   The treacherous death of Abner, was a potential threat to David’s fragile kingdom. Therefore it was essential that the nation knew, especially his opponents, that he had no part in Abner’s death.

3:1    The “long war” was not of David’s making. He was the Lord’s anointed and the rightful king. However there were some of Saul’s descendants – but not his immediate sons – who had aspirations to the throne.

3:29  David’s protestation of innocence about the death of Abner echoes the way that the elders of the city near to the man found slain in the field – Deut 21:1-18 - dissociated themselves from the one found dead.

3:30 Joab and Abishai did not understand that it was the Lord that took vengeance. It was not left to the hand of men – Deut 32:35

3:30 Joab and Abishai did not understand that it was the Lord that took vengeance. It was not left to the hand of men – Deut 32:35

3:1 the “long war” which was initiated by the house of Saul was because, driven by a desire for power “the house of Saul” was continuing what Saul had been doing – fighting against God’s will. The lesson for ourselves is clear.

3:9so it is clear that Abner was aware that the throne of the kingdom was to pass to David, even though he seems at this time to be backing the house of Saul. So it is evident that rather than siding with Ishbosheth he was looking after his own interests.

3:12  The opposition of some of the house of Saul to David’s position made it essential that David was aware of Abner’s plans so the message from Abner would have been welcome. However, as David later would realise, Abner could not be trusted fully – he, like Joab, was a self seeking man whose prime objective, it seems, was to take care of himself.

v.7 - This concept of refining by fire or heat using the idea of metal seems to recur over and over in scripture. e.g. ch.6:29-30, Isa.1:25, Eze.22:18-22, Zech.13:9, Mal.3:3, 1Pet.1:7, 4:12.

v.15 - The mention of 'wormwood' draws on the warning of [Deuteronomy 29:18] This warning is likened to the deceit of the 'strange woman' who is actually idol worship. [Proverbs 5:4] Because Israel did not listen to the words of Jeremiah he lamented [Lamentations 3:15,19] that the judgement had come.

v.3,5,8 - All warnings to us of the danger we carry each day in our words that we speak. Psa.64:3,4,8. A great example is that of Judas - Matt.26:48,49

9:16 The promise of the scattering quotes Deuteronomy 28:64 - the same point as we made yesterday is relevant here.

:17 The coming of the mourning women echoes Ecclesiastes 12:5 -. There are other echoes of Ecclesiastes 12 in Jeremiah. 6:25 'fear is on every side' quotes Ecclesiastes 12:5. Ecclesiastes 12 describes the overthrow of Israel and its words are taken up by Jeremiah to make this point.

9:1-2 Jeremiah is 'sighing and crying' for the abominations done in Jerusalem. In this he is like one of those (Eze 9:4) who is delivered in the time of the destruction. Do we mourn now for Zion (Matt 5:4)

V.24 It is in those who exercise in lovingkindness judgement (God's mercy)whom the LORD delights,as well as seeing righteous judgement done by others. Mic 6:8,  Mic 7:18

How was it possible for Judah to listen to words such as Jer 9:13-18, and still not repent?  In our days, you will notice how many appeals are made through the media to which we decide not to respond.  We can’t give all our money, or all of our time to causes outside the “household of faith” (Gal 6:9,10), can we? But the exhortation for us is that in becoming hard-hearted, and learning to say “no” to so many things, are we also shutting our ears to God’s appeals?

9:11  In predicting that Jerusalem will be a ‘den of dragons’ the prophet is saying that the city will be completely forsaken and uninhabited. This was to happen when the people were scattered and the words of Deut 28:64 were to be fulfilled. As we have seen the prophet refers to the scattering in Deuteronomy 28 repeatedly throughout the prophecy.

V.4 states ...for every brother will utterly supplant (deceive)... The Hebrew word for supplant is derived from the same word as Jacob (supplanter).  And so, the Hebrew is making a play on words in talking about the deceit of all in Israel (Jacob).

Some history and context

In Isa 22 we are introduced to Shebna. He was a chief man over the house of Jerusalem. He probably had charge over the temple, but his influence seems to have stretched much further than this since he is mentioned as having chariots. He is also called a mighty man. Isaiah prophesied that he would be thrown away violently and tossed like a ball into a large country. This was because he trusted in his own might and caused Jerusalem to follow suit, rather than trusting in God (Isa 22:8-11).

This man became representative of the nation at that time which trusted in horses and chariots and in alliances with Egypt. Once God had removed this man from office, his replacement Eliakim ushered in an entirely different feeling: that of trust in God. This man, elected by God, and called His servant, joined in an unbreakable alliance with Isaiah, Hezekiah, and by faith in God as their captain overcame the unstoppable enemy.

By Isaiah's prophecy this man, Eliakim, was pronounced as a father to the inhabitants of Jerusalem (Isa 22:21). This was because Jerusalem, as good as dead under the guidance of Shebna, had renewed life after their miraculous salvation from the Assyrian armies. This is counted as a re-birth, and from now on this people are called "the daughter of my people". This title applies to Jerusalem and the surrounding area since many people from roundabout had come to take refuge in the city from the advancing armies.

How does this relate to Jeremiah?

Now in Jeremiah's prophecy we have this same nation turned back to the ways of Shebna. In v7 God sighs as it were in frustration: "how shall I deal with the daughter of my people?". God had saved them from death by Assyria, and they should have had reason to trust in Him and worship Him alone. Because of this great disappointment God would measure out to them the same punishment He had given Shebna:

- I will scatter them among the Gentiles... and send a sword after them (Jer 9:16, Isa 22:18)
- We have been cast out of our dwellings (Isa 22:19, Jer 9:19)
- Let not the mighty man glory in his might (Jer 9:23, Isa 22:17)

9:4 In saying ‘trust ye not in any brother’ Jeremiah is highlighting the treachery seen in Jerusalem. In fact he was to experience the treachery even of his own family members throughout the time of his ministry.

9:5 Whilst the people should have been treating their neighbours as they would like to be treated – Lev 19:18 - the people were defrauding them. This was a consequence of the immoral lifestyle they were living. Their behaviour impacted upon their relationship with each other. We might not think the television programmes we watch influence our behaviour. Think again ! 1Cor 15:33.

V.15 Wormwood is hemlock, a poison (remember Hamlet).  Figuratively, wormwood means a curse.  And so, Yahweh is saying that He will curse his people. 

Gall  can refer to the bitter substance from a poppy, or to snake venom. Here, water of gall  is meant to convey the bitter and cursed existence that Yahweh's people will experience.  Gall is translated from the Hebrew word rosh which means head. Thus, it can indicate the shape of a poppy bulb or the head of a snake.

In the Near East, the bitter substance from the poppy bulb was mixed with a liquid to act as an anodyne (a substance which dulls pain).  Jesus was offered such a mixture to deaden the pain of crucifixion.  He refused to take it (Matt 27:34).

9:2 Jeremiah wanted to avoid the company of his brethren because of their immoral behaviour. Do we invite images of immoral behaviour into our homes from the lives of people we do not even know? We might say ‘no we would never do that’ but spend time watching television programmes which showcase immorality as entertainment.

V.8 The tongue is a deadly arrow (ESV).  This observation is echoed by James 3:8.

V.11 Babylon will be the instrument for making Jerusalem desolate.  Ironically, Babylon would, later, be worthy of the same description (Jer 51:37).  The difference is that Jerusalem would be rebuilt while Babylon would never be inhabited again (Ezra 1:2; Jer 50:39).

V.17 Women were hired to mourn at funerals, and also to celebrate at weddings, feasts, and military triumphs etc (See 1Sam 18:6).

V.20 There will be so many deaths resulting from the destruction of Judah and Jerusalem, that there will not be enough professional mourners (see v.17) to satisfy all the funerals.  And so, mothers are urged to teach their daughters and neighbours how to mourn to make up for the shortfall.  

V.21 Jewish inhabitants will not be able to hide in their houses behind locked doors, because the invaders will burst in through the windows and destroy them.  No longer will any children be playing in the streets.

Vs.25,26 The Babylonians have destroyed many nations.  The physically circumcised Jews are no different from these uncircumcised nations, because the Jews are uncircumcised of heart (Deut 10:16; Jer 4:4).  

9:25 Circumcision was the outward sign of the covenant with God – Gen 17:11 – but that had to be translated into a way of thinking – Deut 10:16 which clearly had not happened to these men and women in the days of Jeremiah.

9:11    The judgement on Jerusalem ‘a den of dragons’ is to be the ultimate punishment on Babylon – Jer 51:37

9:24  On two occasions – 1Cor 1:31, 2Cor 10:17 – Paul quotes this verse emphasising that our glorying should be in God. In the days of Jeremiah he was reproving those who sought to elevate themselves.

9:12   The “this” of which the prophet speaks is the desolation of Jerusalem.  The “wise” would see that the judgements were “of God” because of faithlessness and would respond appropriately.  Their wisdom would come from an understanding of the teaching of the Law of Moses.

Some questions on Jeremiah 9

1) How many times is deceit or lying mentioned in this chapter?

2) Is this deceit widespread or isolated?

3) What do you think would be the result of this amount of lying on society?

4) What specifically is being lied about?

5) Read the following passage. Does it illuminate your answers further? Jer 7:1-11

9:3     “bending their tongue” sounds a strange way of speaking but echoes what the Psalmist says Psa 64:3. Both the Psalmist and Jeremiah were suffering from persecution. Jeremiah identifies with the Psalmist on this occasion. 

9:24   knowing about God is easy. Many know about Him from reading of Scripture. Knowing Him is different, more demanding. However Jeremiah says that we must “understand” Him and know Him. To understand God we must know how He thinks. This comes only from a careful reading of His word and reflection on why He behaves as He does.

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 Illusions of Temple Security (Jeremiah 7:1 to 10:25):

      23. Jer 9:1-9 - V1 and Luke 19:41 weeping over the city; VS 1-3 Jeremiah was bitter in his lamentation and like Isaiah before and Jesus after "he was a man of sorrows and acquainted with grief" (Isa 53:3;Isa 58:12-13), "what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?" (2Cor 6:14); V2 "adulterers<5003>", "treacherous men<898>", V2 and Matt 16:4; VS 2-9 Jeremiah was a man of sorrows in the midst of a people abandoned to everything wile and he tried to get them to turn from their wickedness but in vain; VS 3,6 they do not know God - they refuse to know God (they go from bad to worse); VS 3,5,8 warnings in the words we speak (Psa 64:3,4,8;Matt 12:36-37;James 3:8); VS 3,8 the bow and "arrow(<2671> V8)" symbolizing the tongue and words (NIV 2Sam 1:17-18; KJV Psa 64:2-3); Gen 25:26;Gen 27:36 "Jacob<3290>" "supplanted(<6117>in the sense of deceived)" so Jacob deceived (Matt 10:36) and in Gen 35:10 Jacob becomes Israel and V4 we have "supplant<6117>" in the sense of all the nation of Israel V5 "will deceive<2048>" their neighbor (as opposed to love their neighbor Matt 22:39;Lev 19:18;1Cor 15:33;Gal 6:9-10) through V6 "deceit<4820>"; V7 refining by fire.

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

      24. Jer 9:7-22 - VS 7-9 (a passage of explanation); VS 10-11 (a lamentation/mourning of nature); VS 12-16 (another passage of explanation); VS 17-20 (a lamentation/mourning of women); VS 21-22 (a lamentation/mourning of children and men).

         a. V10 and (somewhat similarly Deut 28:23-24).

         b. Jer 9:11-14 - V11 God's threatened vengeance to make Jerusalem forsaken and uninhabited "a den of  'dragons<8577>"'; V12 not many are wise (1Cor 1:17-30); V13 forsaken God's law and followed the stubborness of their hearts (Deut 31:29); V14 they followed the Baals as their fathers taught them.

         c. V15 - "wormwood<3939>" and "gall<7219>" (Deut 29:18-20;Jer 23:15;Lam 3:19;Prov 5:4;Amos 5:7;Deut 32:32;Psa 69:21;Jer 8:14;Amos 6:12;Matt 27:34;Acts 8:23).

         d. V16 - scatter them among the nations (Deut 28:64; but in the latter day there will be deliverance Eze 36:2-24;Jer 31:10-12).

         e. Jer 9:17,20 - V17 as noted by Michael Parry in his 2009 comments, women would be hired to mourn at funerals, celebrate at weddings feasts military triumphs (1Sam 18:6;Mark 5:22-24,35-42); V20 there would not be enough mourners to satisfy all the funerals.

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

      25. Jer 9:23-26 - V23 (KJV) the three mentions of "glory<1984>" in the NIV are translated "boast"; V24 (KJV) "glorieth<1984>" and "glory<1984>" and the proper kind of "boast" or "glorieth" must be relating to understanding the goodness of God and acting godly (1Cor 1:31;Mic 6:8;Mic 7:18;Ecc 12:13-14;Phil 3:7-8; true wisdom 2Cor 10:12-18;1John 2:17;Heb 11:24-26); VS 25-26 the Jews had uncircumcised hearts (Gen 17:11;Deut 10:16;Jer 4:4), judgment on the circumcised and the uncircumcised (1Cor 7:18-19;Gal 5:6;Rom 2:25-29;Col 2:11; how the circumcised are to walk Col 3:1-6).

9:7   Jeremiah has been lamenting the way that the people have been behaving. This lament prompts God to speak with Jew about His plans to remedy the situation.

9:11     In saying that Jerusalem would become “heaps” Jeremiah is only reminding Israel of what had been prophesied by Mic 3:12. The point being that Hezekiah hearkened to the words of the prophet so the judgement was stayed. This time it would not be stayed.

9:22    In speaking of the dead being like dung on the ground the prophet uses a similar phrase a number of times –Jer 8:2, 16:4, 25:33 and is reflected also in the contemporary prophet – Zeph 1:17. An awful picture of a polluted land

9:25-26  What a sorry situation! God says he will treat those in covenant relationship with him in the same way as he will deal with the other nations.  They had reached a point where there was “no remedy” 2Chron 36:18. Chastening was of no value any more.

9:1 the lament of Jeremiah is echoed –Rom 10:1 – by the apostle Paul much later. Israel had not changed.

9:19 The saying, “because our dwellings have cast us out” is similar to, “and the land itself vomiteth out her inhabitants” (Lev. 18:25). 

9:26 the way in which Jeremiah speaks of how Israel is “uncircumcised in heart” is quoted by Stephen Acts 7:51 – to speak of the Jewish leaders. They would, doubtless been aware of where those words occurred in the Old Testament and seen the force of what Stephen was saying

9:3 A well-made bow is a devastating weapon. The arrows it shoots can wreak terrible damage, even death, to anyone it strikes. The tongue, on the other hand, seems to be a soft muscle lacking much strength.  However the comparison is apt. The “little member” James 3:5 can separate good friends – Prov 16:28, 17:9 even with the quietest whisper.

9:3  of all the problems that the nation of Israel had. Of all the ways in which they did not serve God the most serious was that they didn’t  know God. Doubtless they were aware of what He taught in the Law of Moses. They would have known about the feasts. But they did not know the one who had made the laws.

It is all too easy to know about God and Jesus but knowing them by understanding how they think is a different matter. We can only absorb their minds by readings His word and looking at the character of both God and Jesus.

9:17-21  Judgment from God was promised. The people were encouraged to think through the implications of those judgments. A realistic reflection on the calamities that would come consequent on idol worship and turning away from His laws should have caused the nation to realise the dangers of their folly.

v.6 - This is our job now - in this eleventh hour before the culmination of all things - to go out and find those who are spiritually 'standing idle' in the market place, waiting for us to 'hire' them into an understanding that will allow them to be rewarded just as highly as those of old that have 'borne the burden and heat of the day'. Let us take our position seriously as masters of this vineyard here on earth.

v.8 - 'last ... first' catches Jesus words to the sons of Zebedee in Chapter 19. As we have seen this parable continues from the discussion about who would sit on Jesus' right and left hand in the kingdom.
v.26 - The concept of the one who wishes to be great serving is so contrary to the thinking of the flesh that we cannot do it. It is so easy to see the serving brethren or the speaking brethren as the leaders, or ones in authority. However those brethren are servants. A consequence of that is that they should be listening to the others. Not simply giving our instructions.

20:29 This geographical comment - that they left Jericho - tells us the way that Jesus has travelled. John 11:54 tells us that Jesus went to a city called Ephraim. Here we see Jesus returning from that area very close to the time of the crucifixion.

How is it that the first will be last, and the last first? The context of the chapter shows a rising feeling among the disciples that they might be able to be great men, once Jesus had set up his kingdom. They didn't as yet appreciate that his kingdom would be a heavenly one, but rather they thought he would deliver them from the Romans. The request from James & John was in the hope that they could rule Palestine with Jesus, sitting on his right and left. (19v28, 20v21).

Jesus' reply is illuminating "you don't know what you ask!". He then explains how that if they are to inherit that place of honour, they would have to drink of the cup that he was about to drink. We know from 26v39 that this cup was his death on the cross. Now have a look at this wonderful comment on Jesus' death on the cross, which explains what that cup was:

Philippians 2:8 "And being found in appearance as a man, He humbled Himself and became obedient to [the point of] death, even the death of the cross."

Jesus, who was the first and only son of God, who was the first and best and only keeper of the law, humbled and abased himself to a shameful and dishonourable death, for the sake of his brothers and sisters. In this, he made himself last, because he looked to his own wellbeing last of all.

Philippians 2:9 Therefore God also has highly exalted Him and given Him the name which is above every name.

Therefore, God has made him the first. So Jesus who made himself the last, became the first. Jesus wanted his followers to have the same state of mind "just as the son of man did not come to be served, but to serve, and give his life a ransom for many" (see Phil 2v5-10)

20:31 Notice another contrast between the rich man of chapter 19 and the blind men here. Whilst the blind men asked Jesus to ‘have mercy’ on them – recognising their need – the rich man thought there were things he could ‘do’ (19:16)

V.28 Who are "the many"  for whom Christ gave His life? 

V.31 To their credit the two blind men realized that if help was going to come from any source, it would have to come from the promised son of David.

20:22 Continuing our thoughts from January notice that whilst it is the mother (Matt 20:20) who asks the question it is the disciples who are eager to assert their loyalty so they must have been compliant with their mother's advance to Jesus.

20:34 Notice that whilst the blind followed Jesus the rich man ‘went away’.

20:21 One might ask, why would the mother of James and John ask Christ that her sons be granted to sit on either side of Christ in the kingdom? We may come up with many reasons for such a request. But, looking at it from a different perspective we see the important lesson of man being taught self denial, and the willingness to be least in the kingdom. We think of the words of Paul to the Corinthians "Eye hath not seen, nor ear heard, neither have entered into the hearts of man, the things which God hath prepared for them that love Him"

20:21,30          Another couple of occasions when Matthew specifically mentions ‘two’.  Strictly speaking the ‘two’ is not necessary in verse :21clearly indicating that Matthew has an inspired reason for the use of ‘two’ here possibly indicating that his repeated use of ‘two’ has some significance.

V.23 After His resurrection, Jesus was given power over all things, except His Father, of course (1Cor 15:27).  The Father is supreme and reserves power for Himself.  He reserved the power to decide who should sit at the right hand and the left hand of Jesus in the kingdom.

20:13 This is the first of a number of times when Jesus uses the word ‘friend’ the next is in a parable – Matt 22:12 and the final one is a direct response to Judas – Matt 26:50. Is Jesus, in these two parables, making a personal appeal to Judas?

Vs.1-16 It does not matter how long a brother or sister has been baptized and has been a member of the house (body, temple) of Jesus. One member might have spent the greater part of his/her life in Christ. Yet, a new member might only be in Jesus for an hour before our Lord returns. It does not matter to the Lord, as all members will be treated on the same basis at judgment. The reward for every member accepted by Jesus is the same – eternal life.  

V.16 The Jews were the first to be covenanted to Yahweh, and the first to be introduced to Messiah. Jesus came to the Jews first (Matt 10:5,6; 15:24). After the Jews rejected Jesus, only then was the opportunity for salvation opened to the Gentiles (Matt 12:21; Acts 9:15).

Many Gentiles accepted Jesus and the salvation He offered. These obedient Gentiles, who were the last to be invited to salvation, became to the first (accepted for salvation). The disobedient Jews, who were, the first to be invited to salvation now became the last (they were now rejected from salvation).

Many were called (and have since been called) to work in the vineyard of the Lord, but few have been chosen (few have accepted the Lord’s invitation to work in His vineyard).

Read the parallel parable: the marriage of the king’s son (Matt 22:2-14).

20:19  Whilst Jesus has told the disciples already – Matt 16:21 - that he was going to be killed this is the first time that he has actually used the word ‘crucify’ of himself in the gospel narrative – and we are now only a few weeks before his death.

20:21 Twice in this chapter, here and in :32, Jesus asks the questioner what they want. There is a powerful contrast between the sons and the blind men. Self aggrandisement is in the minds of the boys. Healing is in the minds of the blind.

20:24-25        The way in which Jesus teaches that the way ‘gentiles’ do things is at variance with the way that the disciples should behave teaches us that we cannot use worldly ideas to organise our lives.

20:18-19 Matthew is the only account which actually uses the word ‘crucify ‘to describe the way in which Jesus was to die. So it seems fitting that in Matt 23:34 that he says the same fate awaits some of his followers.

20:34 Here and on three further occasions - 8:3,15, 9:24  – Jesus is presented as touching to heal.

20:20-21          It might seem strange that on hearing that Jesus was going to be crucified that the sons of Zebedee – via their mother – request prominent seats in the kingdom. Maybe, knowing that the kingdom was certainly going to come, they thought it best to get their claim in before Jesus died, not appreciating the sequence of events that would end with the establishment of the kingdom.

20:16  Jesus repeats his statement that many are called and few chosen in Matt 22:14.

20:30     In calling Jesus “son of David” we see a phrase which is used more in Matthew’s gospel than in all the other gospel records combined. You might care to look for the others. There are three occasions when people healed called Jesus “son of David”.

20:16   All those who had been hired were paid for their services. So we should not see the indication that only a few of those called will be chosen on the basis of how the Lord will give a reward. Such an outcome is determined by the response of the one called.

20:22 “ye know not what ye ask” is a clear indication that the disciples, even at this later time in Jesus’ ministry, were oblivious of the increased persecution that Jesus was going to receive which would culminate in his death.

20:18  this is not the first time that Jesus had told the disciples of what was to happen in Jerusalem. We see it earlier -  16:21. Jesus was aware of the disciples’ lack of understanding so makes the point again. Isn’t it encouraging that Jesus took account of the disciples’ lack of understanding? How often are we, by contrast, frustrated and annoyed when what we have said is not understood?

20:1 We should realise that the chapter divisions are totally artificial. So the events recorded in this chapter simply follow on from the previous chapter. We should make it a habit that we do not feel constrained by chapter divisions.

20:12-15 Not satisfied, even when things have been given to us, we look around and maybe desire what others have got also. Or maybe we want to know what will happen to others like Peter did – John 21:21 – The challenge of the life as a disciple of Christ is to accept our current circumstances as best determined by our heavenly Father for our eternal well-being.

20:23  These is a saying “be careful what you wish for”. It really is important to count the cost of discipleship rather than just assume all will be smooth and easy. It certainly was not for us so why should we expect anything different?