Comments for July 25

v.11 - Uriah's attitude here is that of a good man - a man of principle and self-discipline. Notice he prefaces his argument with words that are very similar to David's own thinking regarding the dwelling of the ark of the Lord, ch.7:2. Uriah is saying that he will not exalt himself to this state (as David has done - with his house of Cedar) while others are not afforded the same privilege. A laudable attitude. Matt.10:24-25.

Consider the time scale involved in the events of this chapter. David planned his sin and it's execution. On a number of occasions he could have backed away from his sin. He did not. How often do we plan to sin and carefully execute the plan so that no one knows?

v.3 - Uriah is mentioned again in 2Sam.23:39 as being one of thirty seven honourable men that David lists. As Uriah was killed in the incidents we read of now, this must place ch.23 historically before this chapter.

11:3 Bathsheba as well as being the daughter of Ammiel (1 Chronicles 3:5) is also the grand daughter of Ahithophel (2 Samuel 23:34) Eliam = Ammiel (see margin)

:2 Maybe we see a reflection of David's walking on the roof of his house in Psalm 101:2. The attitude of David in the Psalm contrasts with what happened in this chapter. Maybe the Psalm was written after David had learnt his lesson from this event and had repented. How often do we reflect on our failures and use them to help us to chart our way forward?

11:2-4 David's behaviour - 'saw'  'beautiful to look upon' 'took' matches Eve (Gen 3:6)  where she  'saw' the fruit was 'pleasant to the eyes' and so the 'took' it. So we see the sin of Eve is the sin of mankind - lust!

David, aware of his own mounting lust, should have gone off to war. But once the sin was committed, from every point of view the best thing would have be to confess to Uriah and seek his forgiveness, but also to make a public act of penitence at the sanctuary of the Lord. Thus the enemies of the Lord would have been kept from their gleeful blasphemy, and the entire nation would have been set a wonderful example of the power of faith in the forgiveness of God.

The story of David and Bathsheba is one of adultery and murder.  And it all starts in 2Sam 11:1,2 when David was "bored".  Being bored is one of the modern generation's "in" words. Let's use this story in our conversations with our young people, because it well illustrates what happened to a Godly man when he hadn't enough to fill his time.  David was used to going to war at this time of the year, but this year he sent Joab instead.  David couldn't sleep, and his nocturnal pacing up and down led him to cast lusting eyes on a neighbour's wife. And that led to grievous sins.  Let us beware.

V.2 David lusted after Bathsheba (1John 2:16).  Instead of dismissing a potential involvement, he acted upon his lust (James 1:14,15). 

After the sin was committed, and the due consequence of his act was known, David attempted to cover it up.  First, he tried to persuade Uriah to go home.  The thought was that if Uriah had sex with Bathsheba, he would take ownership for the pregnancy.  This would get David off the hook. 

This ploy did not work because Uriah refused to go home.  He was an honorable man who would not accept privileges that his companions could not. And so, David using his power as king, arranged to have Uriah killed.  He was successful, but his sin was not covered up.  Yahweh was aware of it (Mark 4:22). 

David's spiritual lapse is a lesson for us.  Let us realize that nothing is hidden from Yahweh who will demand an accounting. 

11:1-5 We should consider the time involved in these events. A realisation that some time passed and that there were a number of times when David could have changed his mind about his plans indicate that David’s sin was premeditated and then executed remorselessly. However he was forgiven when he repented – 2Sam 12:13. This should provide us with great comfort, especially when Paul – Rom 4:7-8 – uses David’s Psalm of thanksgiving to speak to us of the magnitude of God’s forgiveness.

We must be careful that we do not look at Bathsheba in a completely negative way as we read this account. We must remember that she was the mother of Solomon, who was a man of peace and of great wisdom. She was also the mother of Nathan, who along with Solomon was a direct ancestor of Jesus. She is also listed along with only two other women in the genealogy of Jesus (Matt 1:6)

11:11  Notice that Uriah, when speaking of the army, describes them as ‘Israel and Judah’. The kingdom was, in reality, divided during David’s reign. The dividing lines already can be seen.

What a sad chapter, we see many weaknesses of man. David was aware of his mounting lust, and chose to let it develop further, then once the sin was committed, rather than confess to Uriah, chose to do everything to cover up his sin, Bathsheba should have gone to her husband, confessing her unfaithfulness. Uriah's love for his wife was such that he would have forgiven her, as hard as that might have been. Confessing one's sins does not justify them. But, it is much better than attempting to hide them, always being aware that we can hide nothing from our Heavenly Father. 

KEEP BUSY
 
"In the spring, at the time when kings go off to war, David sent Joab out with the king's men and the whole Israelite army." (2Sam 11:1) This all seems perfectly natural. It was the time of year for war, so David's men were all out doing what they did best - conquering the LORD's enemies. They did well. "They destroyed the Ammonites and besieged Rabbah." (v.1) There was one small issue outstanding. "David remained in Jerusalem." (v.1)
 
By rights, if it was the time of year when kings go off to war, David should have been at war leading his men into battle. He had done it before. When Israel came to make David king, the fact that he led them in their battles was one of the deciding factors that eventually crowned him. They said, "In the past, while Saul was king over us, you were the one who led Israel on their military campaigns." (2Sam 5:2) David should have been out there with them. Instead we find David getting out of bed and walking around on the roof of his palace. (2Sam 12:2)
 
David's times of inaction, when he should have been playing his part as leader of his people Israel, led to his sin with Bathsheba, the murder of her husband, and disaster in his household. The lesson for us is to be doing the right things at the right time. We need to stay active in the LORD's work or we, in all likelihood being no better than David, will also fall into sin by looking at or into places we should not.

11:1    There was nothing inherently wrong with David staying at home. His problem was what he did with the time that he had at his disposal. Likewise there are rarely commands which require us to do anything for God. However if we choose not to do something – such as go to Bible class or Sunday meetings - including the lecture – we have to ask ourselves whether we use our time wisely if we choose to ‘stay at home’.

David had committed adultery and murder.  These acts would, by themselves, prevent him from entering the kingdom of God (Gal 5:19-21). 

However, David was truly repentant of his behaviour, and willingly accepted the punishment that Yahweh meted out.  He changed his behaviour and continued to follow God.  Thus, David will be in the kingdom of God.  The same forgiveness is available to any sinner who becomes truly repentant and changes his/her life to obey Yahweh.

11:25 David might have on an impulse taken Bathsheba but the matter of Uriah was totally different. It was carefully calculated.

There seems to be a triple unfolding into the completion of sin.  Psa 1:1 explains that there is:

1)    Walking  towards sin (opportunity for sin arises, and the possibility crosses the mind).

2)    Standing in the sinful place (sin was not dismissed, but is pursued).

3)    Sitting down with sinners (sin is consummated).

In David’s case, his three-fold progression occurred thus:

V.2  David walked towards sin

V.3 David stood before sin.

V.4 David sat down with sin.

At each juncture, there is an opportunity to back out of completing a sinful act.  The more one progresses down the sinful road, the more difficult it is to back out.  The safest place to exit the scene is at phase one.

V.26 Uriah was named as one of the David’s thirty valiant men (1Chron 11:41).

11:2-4 We have noted that David’s behaviour was like that of Eve in seeing, desiring and taking Bathsheba. Also he mimics the behaviour of the sons of God – Gen 6:2 who ‘saw’ ‘fair’ and ‘took’ and Achan who – Josh 7:21 –‘saw’ ‘coveted’ and ‘took’ the spoil.

2Sam 11:3 - "Uriah" (223) means "flame of Jah, Jehovah (Yahweh) is my light (flame)" was a Hittite who apparently converted to the God of Israel and expressed reverence for the ark (2Sam 11:11); "Bathsheba" (1339) means "daughter of an oath" and though we don't know for certain the specific oath, we have several famous prior oaths in the Bible (Gen 24:6-8;Josh 2:12-21;Num 5:11-22;Josh 9:3-21;Judg 21:6-14) of interest; another name for Bathsheba was "Bathshua" (1340) means "daughter of wealth" (1Chron 3:5).

2Sam 11:6-15 - Uriah had a memorial feast, was figuratively "entombed" by David for three days, was not corrupted and his people fell back from and deserted him (John 18:5-6;Matt 26:56,69-75).

11:6-14         Having sinned David now tries to cover his sin. Repentance was far from David’s mind at this time.  How often do we seek to cover our sings rather than confess to our father.  Of course God knew all the time what David had done and it is possible that many of his subjects could work it out as well.

11:27   The telling simple phrase “the thing displeased the Lord” tells us everything.

11:9-13      Uriah’s commitment to his work in the army is seen here even though he was not with them in the battle field. Do we have such commitment to God when we are not with other fellow believers. Or do we save our obedience for times when others can see what we are doing?

Absent from the war with Ammon

This is the well known chapter in the Bible where David commits adultery with Bathsheba, but notice that is set in the context of the battle with Ammon, which begins in the previous chapter and resumes in 12:26 right after the account of Bathsheba. Even in this chapter there is reference to the war in v1, v7, v11, 15-19, 23-25. It is evident that David should have been at the battle rather than staying idly at home, as can be seen from Joab's scornful words in 12:27-28. The lesson we could take from this is voiced by none other than Bathsheba's husband:

"And Uriah said unto David, 'The ark, and Israel, and Judah, abide in tents; and my lord Joab, and the servants of my lord, are encamped in the open fields; shall I then go into mine house, to eat and to drink, and to lie with my wife? as thou livest, and as thy soul liveth, I will not do this thing.' " v11
 

There are times when we know what we ought to be doing and simply don't do it. Perhaps we've persuaded ourselves that we're above the task, or that the task can be better completed by others. The almost complete disaster that came upon David because of that encounter while idle at home illustrates the importance of doing the right thing, not because God demands constant action, but because being busy is good for us, and idleness invariably leads to sin (see Prov 19:15-16).

11:9  We should not presume that Uriah and David’s servants slept literally at the door of the kings house. Doubtless this phrase speaks of a designated dwelling place for David’s servants. 

11:27  The telling simple phrase “the thing displeased the Lord” tells us everything.

11:9-13         Up to this point Uriah had no reason to doubt David’s integrity. And so we see a Gentile who is as committed to serving Israel’s God as David appeared to be.           

11:5    it is clear that Bathsheba realised that it was not possible that the child she was carrying was Uriah’s. So we have to conclude that he must have been at the battle front for quite some time before David called him back to Jerusalem and then arranged his murder.

11:14  We have seen how Hanun in the previous chapter, compounded his error by not acknowledging his wrong behaviour. We are not being shown the same characteristic in David. He continues along his determined route to justify himself rather than confess.

11:10-11        So we see that Uriah’s allegiance was with Joab and the army even though he was absent from the battle front. Allegiance is a full time job. We should remember this in our service to our heavenly Father.

11:21 Abimelech was concerned that it would not be said of him that a woman had killed him  - Judg 9:54 – hence he asked his armour bearer to kill him. However he had no control over what would be sad. This is the next time he is mentioned after the record of his death in Judges.

11:21 Abimelech was concerned that it would not be said of him that a woman had killed him  - Judg 9:54– hence he asked his armour bearer to kill him. However he had no control over what would be sad. This is the next time he is mentioned after the record of his death in Judges.

11:2-4 From seeing to sinning

Eve (Gen 3:6), the sons of God (Gen 6:2), Achan (Josh 7:21) and David (2Sam 11:2-4) have one thing in common recorded about them.

They all saw, desired and took something that was not rightfully theirs. Rather than looking critically at them we maybe should understand that our Father has repeatedly recorded the same  failings in the hope that we might see ourselves.

11:4 The amazing contrast presented here is something we should think about. Bathsheba was “purified” whilst David’s mind was full of Godless thoughts consequently he defiled a woman who was keeping the precepts of the Law of Moses.

11:2  There was nothing wrong with David walking on the roof of his house. We might, in the cool of an evening, walk in our garden. David’s problem was that he succumbed to temptation because of what he saw. We must take great care to ensure that our innocent and perfectly legitimate action do not lead us into temptation.

v.1 - The reference here to Moses and Samuel reflects on the times when these men have pleaded on behalf of the people. Here it is clear that the state of the people is such that even such pleadings could not be heeded now. Ex.32:11-14, Num.14:13-20, 1Sam.7:9, 12:23.

v.6 - Whilst we might have difficulties understanding how Yahweh could repent we have plenty of Scripture which shows that he does. [Genesis 6:7 Exodus 32:14 Deuteronomy 32:36 Judges 2:18 1 Samuel 15:35 2 Samuel 24:16 1 Chronicles 21:15 Psalm 135:14 Jeremiah 26:13 19 Joel 2:13 Amos 7:3 6] And some which shows that He will not [Jeremiah 15:6 Zechariah 8:14] Once we appreciate that Yahweh is full of mercy we will appreciate that he will repent of judgement that He has pronounced if He sees repentance in those who are to be judged. It is only when he has repented time and time again and the people are still stiff necked that he become 'weary of repenting' and the judgement follows.

v.2 - We have here (borne out by ch.14:12) evidence that it is possible to go beyond redemption. It is possible to reach a point where whatever you do, God will no longer forgive. We must pray that we never reach that point ourselves.

15:1 We might wonder why Moses and Samuel are singled out for mention here. Both Moses and Samuel had the best interest of the nation at heart. Moses interceded for Israel at the incident of the golden calf and Samuel pleaded with Israel not to have a king like the nations around them. Thus these two are excellent examples of men who were not self seeking which contrasted with the leaders to whom Jeremiah was speaking.

:2 'such as … sword' and 'such as … captivity' are quoted (Revelation 13:10) so the beast out of the sea in Revelation is behaving in the same way as the oppressor of Israel in Jeremiah's day - the oppressor in Jeremiah's day was Babylon, as we know so we are given an insight into the way in which Revelation uses the Old Testament.

15:4  'to be removed ... the earth' quotes Deut 28:25  showing that the judgements coming upon Judah were a punishment from God - not some natural disaster.

V.4 Manasseh was now dead, but the effects of his sins still remained. How much evil one man can cause! The people had followed his wicked example ever since; and it is implied that it was only through the long suffering of God that the consequences had been suspended up to the present time. 2Kin 21:11,  2Kin 23:26,  2Kin 24:3-4

FOUR STEP SERVANT
 
If we want to be a servant of the LORD, the advice God gave to Jeremiah would be good advice for us to take.  There are four parts in God's advice to Jeremiah.

1. "If you repent, I will restore you that you may serve me." (Jer 15:19)  The first step in our preparation for serving the LORD is to get our hearts right.  We need to repent of our sins, change our way of life and begin living for God.  Even if we are already living for him, as Jeremiah was, it is worth examining ourselves to see if there is any wickedness in us, and repenting to purify our hearts.

2. "If you utter worthy, not worthless, words, you will be my spokesman." (v.19)  It is easy to get caught up in gossip, course joking or just talking about the weather.  Instead let's fill our minds with things that are beneficial so that what comes from our mouths will be worthy of the ears of the LORD.

3. "Let this people turn to you, but do not turn to them." (v.19)  Our aim is to bring people to God.  We cannot do that if we water down his standards and principles so that they become like the people we are trying to convert.

4. If we do these things, God's promise is that he will be with us, save us, give us strength and redeem us. (v.20-21)

So let us become servants for the LORD with pure hearts, bringing a worthy message with strong, unchanging principles and without fear of what people may do when they hear it.

V.16 The prophet Jeremiah here shows us his great love for God's words.  He searched for and found them, he believed them, and studied and digested them. As he assimilated them, they became the joy and delight of his heart. We too by eating and digesting the word can receive the same joy and delight. 

V.1 Yahweh listened to Moses and Samuel, but would not accept Jeremiah's pleading for the people.  That was because Yahweh was set on destroying Judah and Jerusalem.  The reason for Yahweh's anger goes back to Manasseh.

V.4 Manasseh was the longest ruling king of Judah.  During his tenure he did the most abominable things in the eyes of Yahweh.  Yahweh had already promised that retribution for his actions would come upon Judah and Jerusalem (2Kin 21:11,12).  Now was the time for that punishment.

Is Jeremiah speaking of himself in Jer 15:10,15-18?  At first sight it seems that he is, especially as God seems to reply to the prophet personally in Jer 15:19-21.  But it’s probably the case that Jeremiah is putting himself forward on behalf of the nation, and that God is replying to Judea as a whole. So salvation is again being offered to the nation.  Jeremiah’s prophecy isn't all bad news, then!

15:9  ‘She that hath borne seven’ quotes the words of Hannah – 1Sam 2:5 . Whereas Hannah rejoiced because she was to have a son who would become a faithful prophet and priest there was no faithful priesthood now and there did not even look as if there would be. We might say there was no Hannah praying for salvation through the seed of the woman.

Vs.15-17 Jeremiah had absorbed Yahweh's words; had witnessed and prophesied in the Name of Yahweh; and had borne reproach for Him. 

Vs.18-21 However, he felt somewhat abandoned by Yahweh.  Yahweh assures Jeremiah that if he stays the course he, unlike his countrymen, would be delivered and would not suffer the violence of Babylon.  Indeed, later a direct order from Nebuchadnezzar would confirm this (Jer 39:11).  

15:16  The finding of God’s word probably refers to the time that a copy of the law was found in the days of Josiah – 2Chron 34:14

15:9 The quotation of the word of Hannah – 1Sam 2:5 – is of a woman who looked for the fulfilment of the promise of the seed of the woman. By this time in Judah’s history it would seem that there were no women looking for the Messiah to be born of them. So far from understanding the purpose of God were they that this did not figure in their minds.

V.3 Joel prophesied against Judah in 835 BC.  Jeremiah prophesied against Judah from 627 BC until 585 BC, several generations after Joel.  Joel talked of things that would happen generations after him (Joel 1:3).  He said that a fourfold disaster would occur to Judah (Joel 1:4).  Could Jeremiah's fourfold prophesy, here, be referring to the fourfold fate of Judah that Joel described?

15:17 Jeremiah rejoiced when the copy of the law of Moses was found. However that was not the reaction of everyone. From what he says here it would appear that some even mocked when the words were found and read!

v 3-6 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.8 Attacks at noonday, the hottest part of the day, were usually suspended because of the heat. And so, any attacks at that time would be unexpected. But, that would be the nature of the Babylonian attack – unexpected.

V.9 The number seven is a complete number. Here, the mother (widow) who had produced full progeny was in mourning until death because she had lost every one of her children.

V.12 Steel (KJV), as we know it, had not been invented at this time. The indication is that iron had been hardened by copper.  That is the intent of the word steel.  

Jerusalem's incurable wound in v18 could be a reference to the cursings in Deut 28, particularly v27 and v35. And in general it signalled that there was no earthly cure for the Godless condition of God's people. They would receive the rest of those cursings too, as we can see by reading the rest of Deut 28 in light of what Jeremiah is prophesying. But though these things were certain to come upon Israel, God would deliver those who trusted in Him (v20-21, 11). We can take courage in the fact that whenever God causes judgements to come, He will always save those who seek refuge in Him (Psa 18:1-3).

15:16  Doubtless Josiah rejoiced when the law was read and he loved to hear the words.

15:19I n saying that Jeremiah was to be ‘as my mouth’ God is putting Jeremiah in His place in much the same way that Aaron was to speak for Moses – Exo 4:12

15:21  The promise of deliverance to Jeremiah is seen – Jer 39:11 –in the way in which Jeremiah was cared for when the city of Jerusalem was overthrown

15:5  Do we think that the fact that Jerusalem had no one to regard her plight had an effect upon God? Doubtless it did. Do we care for other of God’s children because we have compassion on them or do we disregard their plight?

15:4 Manasseh died at least 16 years before Jeremiah spoke these words. God does not forget!

FOLLOW THE LEADER

As God described the state of Judah and the destruction He was going to bring on them, He explained to Jeremiah the cause of His anger. He said, "I will send four kinds of destroyers against them,... the sword to kill and the dogs to drag away and the birds of the air and the beasts of the earth to devour and destroy. I will make them abhorrent to all kingdoms of the earth because of what Manasseh son of Hezekiah king of Judah did in Jerusalem" (Jer 15:3-4).

One man with influence - Manasseh king of Judah - caused the Lord to turn against the people, with the intent of destroying them. It was not that Manasseh was the only wicked person, but that his influence and the example of wickedness he set caused others to do the same until the whole nation was corrupt.

Manasseh was king of a whole nation, but we are also 'kings or queens' in our families, workplaces, communities or place of worship. What sort of influence are they receiving from us? Is our influence one that will grow lives that are pleasing in God's sight, or one like Manasseh's influence, that will only prepare for destruction?

People look up to you. Where are you leading them?

15:18  Jeremiah returns to the “incurable bruise” – 30:12 – highlighting his association with the state of the nation

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)

   F. Sixth Sermon - The Drought in Judah (Jeremiah 14:1 to 15:21):

      6. Jer 15:1-9 - the Lord answers Jeremiah:

         a. V1 - Moses and Samuel  were esteemed by all Israel  as successful mediators interceding between them and God (Exo 32:11-14,30-32;Num 14:13-24;Deut 9:18-20,25-29;1Sam 7:8-9;1Sam 12:18-25;Psa 49:6-8), but now God is fed up with their sinful ways so they now have no intercessor in Jeremiah or Ezekiel (Eze 14:13-14,19-20) and Christ similarly warned Jerusalem also (Luke 13:34-35).

         b. VS 1-2 - (NIV) "Let them go! And if they ask you, 'Where shall we go?' tell them, 'This is what the Lord says: "'Those destined for death, to death; those for the sword, to the sword;' those for starvation, to starvation; those for captivity, to captivity.' V4 - (KJV) "I will cause them to be removed into all kingdoms of the earth, because of Manasseh...for that which he did in Jerusalem (record of Manasseh 2Kin 21:1-18;2Chron 33:1-22)".        

   F. Sixth Sermon - The Drought in Judah (Jeremiah 14:1 to 15:21):

      6. Jer 15:1-9 - the Lord answers Jeremiah:

         c. V6 (NIV) "You have rejected me," declares the Lord. "You keep on backsliding...I can no longer show compassion"; VS 6-9 Jerusalem was to experience terrible privation and bereavement from among her sons, but the famine suffered was not as bad as the spiritual famine manifested by the people (Jer 17:8;Amos 8:11-12); V7 "gates" as the invading enemy has burst in (see Isa 28:6); V8 (NIV) "I will make their widows more numerous than the sand of the sea. At midday I will bring a destroyer against the mothers  of their young men; suddenly I will bring down on them anguish and terror."; V9 (KJV) "She that hath borne seven" (seven sons symbolized prosperity being full and satisfied 1Sam 2:5;Job 1:2); V9 (KJV) "she hath given up 'the ghost<5315>'"; V9 (NIV) "Her sun will set while it is still day [figuratively]; she will be disgraced and humiliated".

   F. Sixth Sermon - The Drought in Judah (Jeremiah 14:1 to 15:21):

      7. Jer 15:10-18 - Jeremiah's introspective anguished reaction: V10 Jeremiah was despised by the people (his countrymen); VS 10-11 Jeremiah bewailed his situation but was reassured the enemy (Babylon) would treat him well and so it came to pass (Jer 39:11-12;Jer 40:4-5); VS 10,18 Jeremiah felt and suffered the message of God he delivered to his countrymen; V11 reassurance for the remnant; V12 (ESV) "Can one break iron, iron from the north, and bronze?"; V12 (KJV) "and the steel<5178>"; VS 13-14 (Jer 17:3-4); V15 (KJV) "revenge me of my persecutors" was answered by God (Jer 15:19-21); V15 (KJV) "take me not away" (Jeremiah fears for his life); V16 the finding perhaps refers to when a copy of the law was found in the days of Josiah (2Chron 34:14) - as noted by Peter Forbes in his 2008 comments; V16 (KJV) "thy name<8034>"; V16 (NIV) "When your words came, I ate them; they were my joy and my hearts delight, for I bear your name, O Lord God Almighty"; VS16-17 Jeremiah was joyful and happy to bear God's name but he was filled with indignation at the berhavior of his countrymen (similar to Ezekiel Eze 2:8-9;Eze 3:1-3); VS beginning with joy Jeremiah poured out his heart unto God, seeking relief from his distress; V18 Jeremiah describing his lack of refreshment from suffering (similar to Job Job 6:15-20; and echoing Christ Psa 69:20-21;John 19:28-30;Matt 27:34).

   F. Sixth Sermon - The Drought in Judah (Jeremiah 14:1 to 15:21):

      8. Jer 15:19-21 - V19 earlier Jeremiah visited the temple and proclaimed it a den of thieves echoing Christ (Jer 7:11;Mark 11:17); VS 19-20 the remedy for a downcast Jeremiah is the same as he had been urging his countrymen, to return to God (in Jeremiah's case to not adopt the attitude of the people, to turn from his self pity and focus on the tasks God commanded) and thus be an example for the people that God's former promises (Jer 1:18) will be fulfilled;  V20 Jeremiah was set as a fenced brasen wall against persecution from his own brethren/countrymen (Jer 1:17-19); V20 (KJV) "brasen<5178>"; V21 God's reassurance; V21 in all this Jeremiah was like their governor; V21 (KJV) "thee

out of the hand<3027>", "wicked<7451>", "thee out of the hand<3709>", "terrible<6184>".

15:11  The assurance here to Jeremiah that the enemy would deal well with him is exactly what the Babylonians did – Jer 39:11-12

15 Summarising the conversation that takes place between Jeremiah and God we see

:1-9      God speaks to Jeremiah

:10       Jeremiah responds

:11-14  God speaks

:15-18  Jeremiah replies

:19-21  God speaks

15:4    Even though Manasseh repented at the end of his life the consequences of his earlier behaviour could not be avoided.  All our actions have consequences. Maybe a realisation of what might follow from foolish behaviour might help us to avoid such actions.

15:7    God is going to use the Chaldeans to punish Israel. God uses the word “fan” to speak of that judgment. However Babylon will suffer the same fate when it is overtaken by  the Medes – Jer 51:2

15:10-11 When Jeremiah expressed his concern to God – implying that he felt concern for his safety God responds with an assurance that the Chaldeans will treat him well.

15:15 Jeremiah’s desperation is seen yet again.  The plea “remember me” came from the heart as the prophet was doubtful for his continued safety in the face of his persecutors. I suspect none of us have never been as desperate as the prophet when facing opposition to the message we preach.

15:2-4 With the warnings of captivity in their ears the people, potentially, would ask Jeremiah where they should go. In fact they had been told that Babylon was going to take them captive. Fleeing to another country was no solution. Whilst Babylon was the immediate judgment Jeremiah speaks of what would happen when the Romans finally removed the nation from the land.

15:4  Manasseh was dead an whilst we cannot work out exactly when Jeremiah was speaking Manasseh’s reign was but a memory.  However the consequences of Manasseh’s evil reign lived on, despite his repentance at the end of his life.

We do well to remember that our actions have consequences and may impact on our fellow believers in a negative way.

We must be careful not only to avoid doing evil but avoid all appearance of evil  -1Tim 5:22

15:8  Jacob’s seed was to be as the sand of the sea -  Gen 32:12 – but notice the contrast here. The number of widows being a the sand of the sea indicates that large numbers of the men of Israel have been killed. However God describes it  in terms reminiscent of the promises to  the patriarchs. The nation were being told that their sinful behaviour was having an impact on the fulfilment of the promise made to them.

v.6-15 - It seems that this incident with the costly ointment was just the last straw to Judas. We know that it was Judas himself that offered the objection (John 12:4,5) and we also know why (John 12:6). It is possible that Judas could have belonged in this household, as scripture takes pains to tell us that he is Simon's son (John 6:71, 12:4, 13:2,26). If so the person doing this act (Mary - John 12:3) would have been his sister - thus enraging him further, as that is the way human emotions are.

v.25 - Judas asked, but knew what he had already planned with the priests. Maybe he was testing the water to see if Jesus knew his plans.
v.30 - You will remember that there is a vast amount more information in John's account about the events in the upper room.
v.31 - 'smite the shepherd ...' quotes [Zechariah 13:7] Examine the context and you will see the aptness of this passage. It is one of judgment - that was to come in AD 70 and deliverance.
v.46 - There must be a time gap between verse :45 and 46. It is interesting that now Jesus has set his resolve there is no comment about what he did or thought whilst the disciples were asleep. Neither does he rebuke them for not watching with him. Now the conflict is resolved - thy will be done - the immediate need of fellowship from his disciples is gone.

26:15 The covenanting pieces of silver echoes the way that the men of Judah betrayed Samson Judg 16:5. Evil men always behave in the same way.

:17-20 These verses record the events of a whole day! The rest of the chapter up to v.56 deals with just part of the evening of that same day. Scripture focuses on the things that are important.

v. 38-46 Jesus takes 3 of his disciples to Gethsemane, he wants their support during his time of great sorrow, telling them to watch with him. The Segond Bible (French version) may give us more insight: the French language have 4 different verbs for "go away", and two of them are used in this incident: Jesus uses the verb "s'eloigner" (moves away from) when he leaves them temporarily to pray the first and second time. Jesus uses the verb "quitter" (leaves) the third time he goes to pray. This verb is meant in the sense of "abandon" an example is: he abandoned the hotel, or he is never coming back. Why did Jesus not reprimand them the third time he returned to the disciples. The answer is in Luke 22:43: "And there appeared to him an angel from heaven, strengthening him" RSV. The answer is obvious, Jesus no longer needed the disciples as a support system, he knew he could complete the mission which God had appointed for him.

We like to have a choice, but sometimes the very fact that we have a choice to make, makes the choice very difficult. Jesus had a choice to make. His choice was between the will of his Father, which was that he should die for the sins of the world, or his own will, which was for the cup to be removed from him. Wouldn't it have been easier for Jesus if he had not known what hour his captors would take him? Wouldn't it have been easier for him if it just happened suddenly, and if he couldn't do anything about it? But God made sure he did know the time (v46), and that he could do something about it (v53).

What would have happened if Jesus chose to pass up the opportunity of being the saviour of the world? Esther had a very similar choice to make, and I think the council of Mordecai would have been the same to Jesus had he been with him; "For if you remain completely silent at this time, relief and deliverance will arise for the Jews from another place, but you and your father's house will perish" (Esther 4v14). Esther had been placed in her exalted position by God in order for her to effect the salvation of the Jews, nevertheless she had to choose whether she wished to go along with it or not. Choosing to go along with it involved personal suffering for her, because their was the distinct possibility that she would be killed for her efforts (Esther 4v11). The point is, that had she chosen not to be the saviour, God would have provided another.

We need to bear this in mind when we think of the struggle of Jesus in Gethsemane. It was a very real and beguiling option for him to give up his struggle, to forgo all the pain and suffering, and to allow God to provide another way to save His people. God would have provided another way, but He didn't want it another way. God's will was that it would be Jesus dying shamefully on a tree, and we all sometimes struggle to comprehend why salvation had to come this particular way.

Naaman had a similar choice to make. Why should the prophet want him to bathe in a dirty stream? Why particularly seven times? Why did Adam have to abstain from the tree in the middle of the garden? Why did Cain and Abel have to sacrifice a lamb, rather than vegetables? Why did Saul have to kill all the Amalekites completely, not sparing any thing or any one? But God had simply said He wanted it that way. He admonished Saul "Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD?" (1Sam 15v22)

We all have that choice to make too, and I'm sure we wish we wouldn't have to make it. There are specific times in our lives where we have to consciously decide to take the road of difficulty because we know it is God's will, or to choose the easy path against His will. There is a whole list of examples in Hebrews 11 of those who had the same choice to make. The one that sums the whole thing up for me is Moses, who "CHOSE rather to suffer affliction with the people of God,…esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward." Heb 11v25-26. All these had to choose whether to stand and fight, and so do we.

26:26 In encouraging the disciples to ‘take eat’ Jesus is quoting the prohibition of the angels (Gen 3:22) Whereas Adam and Eve were barred from the tree of life Jesus’ disciples can eat of it.

V.74-75 Christ, no doubt must have suffered more because of these denials by a disciple and friend than of the blows and the mockery inflicted on him by his declared enemies. Psa 55:12-14

Vs.14,15 What a great pity that Judas gave up the kingdom for thirty pieces of silver.  Ironically, he did not even live to enjoy his ill-gotten gains.  We can also be in danger of giving up the kingdom if we pursue wealth (Matt 6:24; 19:24).  Let us make the kingdom our treasure (Matt 6:19-21).

26:22,25 Notice the disciples call Jesus 'lord' whereas Judas calls Jesus 'master'. Judas sees Jesus as a teacher, but the disciples see him as he who is over them.

26:32 Whilst Jesus says that he will go to Galilee after his resurrection we should appreciate that happened at least a week after the resurrection – John 20:26.

26:38   Jesus’ because of his compassion for mankind and an awareness of his human nature and not wishing to go through with the death on the cross was ‘sorrowful unto death’. Jonah, on the other hand, who lacked compassion was sorrowful unto death because of God’s compassion towards the men of Nineveh. Jon 4:9.

26:4-5 This insight into the mind of the Jewish leaders sets the scene for Judas’ actions in :15.

Vs.6-13 Jesus visited Simon the leper's house in Bethany.  By piecing together the other gospel accounts, we can get a more complete picture.  We know that Simon was a Pharisee (Luke 7:36-40).  We know that it was Mary who anointed Jesus' feet with the ointment (John 12:3), while her sister Martha served at supper (v.2).

Martha's serving would indicate that she was at home.  Therefore, Simon the leper (cured by Jesus?), entertained Jesus for dinner at home with his children Mary, Martha, and Lazarus.  But we are told of one other person present at that meal - Judas (John 12:4). Judas' father was named Simon.  Would it be a stretch to conclude that Judas was also the son of Simon the leper, brother of Mary, Martha, and Lazarus?

V.57 Thirty pieces of silver had been given to Judas, the betrayer, to deliver Jesus to them. Jesus was then arrested by the chief priests.  Perhaps the psalmist is reflecting the Lord's feeling of entrapment, at this time, when he says: Many bulls surround me; strong bulls of Bashan encircle me (Psa 22:12). 

But why was this image used?  It is a picture is of a helpless man in danger of being gored to death.  I wonder if a connection to the Law can be made here.  Take a look at Exo 21:32.  The elements here are: the bull; the servant; the slavemaster; the owner. 

Could the bull represent the Law; the servant represent Jesus (see Isa 41:1; Matt 12:18); the owner represent the Jewish authorities; the slavemaster (Heb. adon = controller) represent Judas? 

 Notice that the bull's goring the servant resulted in the death of the bull (the Law was fulfilled by Christ).  Jesus had warned the Jewish authorities of their errors, but instead of repenting they killed Him.  Therefore, they would die never to be accepted into the kingdom (Luke 13:28).  Jesus' warning and their subsequent deaths seem to fit Exo 21:28,29. 

26:6  The meal in Bethany was actually two days before the passover. However it was only ‘from that time’ that the Jewish leaders had a plan to trap Jesus, after their verbal onslaught of the previous day had failed. So we see they had not long to get their plan together and it was reliant upon Judas’ delivering on his side of the bargain. So all in all it seemed a very precarious agreement. However Jesus was delivered by ‘the determinate counsel ... of God’ – Acts 2:23

Have you ever promised Jesus something you couldn't deliver? Do you regularly declare complete loyalty to him? Peter did (v33) as did James and John (20:22). And it was these three that Jesus requested to watch with him (v37-38). They fell asleep instead. Does Jesus' lesson apply to use too? "The spirit is willing, but the flesh is weak" (v41). When we have episodes like this in our lives we are reminded that we are not equal to Jesus. He saves us, and not the other way round. This humility is a mindset necessary for salvation. We all have to learn it one way or another, and for some of us it's a hard lesson (v75).

26:12  Whilst Matt records that Jesus’ head was anointed  - Matt 26:7– and John says ‘feet’ John 12:3 Jesus shows his understanding of the event. He says ‘body’ and then states the reason.

Matt 26:31-35; Matt 26:69-75

We read of the account of Peter's three denials. He began with a simple denial of being with Jesus, then violently denying ever knowing Jesus, to cursing and swearing! Note the degradation of sin. This is the Peter who went from saying, Thou art the Christ, the Son of the living God" (Matt 16:16), to, "I do not know the man"!

When Christ said to his disciples, All ye shall be offended because of me this night..." Peter boasted "... Though all men shall be offended, because of thee, yet will I never be offended," and "likewise also said all the disciples"! Yet, Jesus stood alone just as he predicted.

The Bible repeatedly warns us not to place too much confidence in our own abilities. Peter's overconfidence led him into an area of temptation that he was not able to handle. "Wherefore, let him that thinketh he standeth take heed lest he fall" (1Cor 10:12).

26:28  The ‘many’ Jesus speaks of here are those who are saved by the sacrifice of Jesus as spoken of in Isa 53:11

 26:49 The Greek for “kissed” is “kissed much” catching the sentiments of Prov 27:6

26:62  In saying ‘Answerest thou nothing’ we see that Jesus stood silent. We might think of IIsa 53:7 but also look at Psa 39 as a commentary of the behaviour of Jesus and others at the trials.

26:40   Jesus says ‘could ye not watch with me one hour’ maybe indicating the length of time that Jesus was in prayer on this occasion.

26:6    Jesus is in Bethany in the house of Simon (the leper). John 12:4 describes the same time and event. On that occasion Judas Iscariot is spoken of as “Simon’s son” – so can we conclude that Judas was brother to Lazarus, Mary and Martha?

brOKEN PROMISES

We sing, "Lord Jesus I have promised to serve thee to the end," on a Sunday morning. On a Sunday morning with nothing else to distract us, they are great words to sing. So we sing them with all our hearts and with complete sincerity.

Peter was just leaving the last supper with Jesus when he said, "Even if all fall away on account of you, I never will." Shortly afterward he said, "Even if I have to die with you, I will never disown you." (Matt 26:33,35). Peter was sincere, filled with zeal and love for his Lord, but before morning he had gone and done it, not just once, Peter had denied his Lord three times.

We have all made the same sort of assertions as Peter. We have all sung songs or said prayers promising to serve our Lord Jesus until the end. But like Peter, it is often only a matter of hours before our pride, greed, lust, fear or just plain rebellion takes hold of us and our words are forgotten.

Peter was forgiven and went on to become a great disciple. Forgiveness is offered to us too. Take it, and grow from the experience so that, like Peter, we may have lost one battle, but with Jesus we will win the war.

26:39-44        Three times in the Garden of Gethsemane Jesus prayed to GodMaPsa 42:5,11, Psa 43:5. On each occasion the Psalmist answers his question by stating that he has confidence in God and so should not be cast down. The similarity might cause us to think that Jesus gained strength by reflecting upon the “joy that was before him” Heb 12:2. When we are despairing do we reflect on the promises that God has made to us that we might be encouraged?

26:64  When Jesus talks of the high priest seeing the son of man sitting on the right hand of power he is drawing attention to Psa 110:1.

Matt 26:50

“And Jesus said unto him [Judas], Friend, wherefore art thou come?

Why would Jesus addressed Judas as “friend,” knowing he would be betrayed by him (Matt 10:4; John 6:71), that he is a “traitor” (Luke 6:16), the “son of perdition” (John 17:12); a “thief” (John 12:4-6)? Judas was hard-hearted, did not care for the poor, and pilfered the Lord’s money. He was an unregenerate full of avarice and greed!

Psa 41:9 is cited as being a prophetic fulfillment of Judas’ betrayal of Jesus, but is it? “Friend” here is # <7453>, rea, a close companion, friend. In this case it refers to Ahithophel who rebelled against David in siding with his son, Absalom, during his revolt against his father (2Sam 15 - 17). Prior, Ahithophel was a cherished and esteemed companion of David and they enjoyed a close endearing friendship with each other (cf. Psa 55:12-14), as well as being a privy counsellor to King David (2Sam 15:12).  David never suspected, let alone knew, he would be betrayed by him!

Ahithophel’s granddaughter was Bathsheba (2Sam 11:3; cp. 2Sam 23:34), the “one little ewe lamb” Nathan mentioned (2Sam 12:3), whose husband, Uriah, David ordered be killed after Bathsheba was with child by him (2Sam 11:5). Having to face this shame, David’s sin irreversibly affected Ahithophel’s life. It explains why Ahithophel left David’s court, returned to his home village, and when his advice to Absalom was ignored over Hushai’s, he hanged himself (2Sam 17:23). The only similarity being they both betrayed their leader and both hung themselves. Outside of these two events, Christ was never any kind of a friend with Judas, let alone close, and unlike David, he knew all along who is enemy was who would betray him, and did not grieve over Judas  (Matt 26:24; Mark 14:21; Luke 22:22).

In the case of Christ and Judas, “friend” is # <2083>, hetairos, “(a clansman); a comrade:-fellow, friend.” This same word is used in Matt 20:13, cf. 14,15) and Matt 22:12, cf. 13). Clearly, the context indicates they were anything, but friends!  In Matt 11:16, “friend” is translated as “fellows.” HELPS Word-studies has for # <2083> “hetairos – properly, a companion (normally an imposter), posing to be a comrade but in reality only has his own interests in mind.” This definition fits well with the contexts. Barnes’ Notes on the Bible has: “It seems strange to us that Jesus should give the endeared name ‘friend’ to a man that he knew was his enemy, and was about to betray him. It should be remarked, however, that this is the fault of our language, not of the original. In the Greek there are two words which our translators have rendered ‘friend’ – one implying ‘affection and regard,’ the other not.” (Emphasis added).

The other Greek word for “friend,” philos, # <5384>, “… prop. Dear… act. fond, i.e. friendly, as a noun, friend.” This word is endearing, a “dear friend.” “Friend” in Acts 12:20 is # <3982>, peitho, … to convince (by argument, true or false); by anal[ogy] to pacify or conciliate…” This definition fits the context, but was mistranslated as “friend.” 

In John 15:14, Christ says, “Ye are my friends, if ye do whatsoever I command you.” “Friends” is # <5384>, philos! To compare “friend” in Psa 41:9 with “friend” in Matt 26:50, using Psa 41:9 and using it as a comparison to Christ and Judas is clearly a mistake! It would make what Christ said, a contradiction!

26:39   the struggle that Jesus had between wanting to avoid the cross but wanting to do his Father’s will highlights the humanity of Jesus. Whilst crucifixion had always been in God’s plan from Jesus’ viewpoint it was not inevitable. He could have avoided the crucifixion if he had wanted to. So we see the supreme nature of his willing sacrifice.

26:70-74 Peter’s three denials of Jesus contrast markedly with the way Jesus robustly responded to his critics with their trick questions – 22:16,23,25

26:2 So Jesus says again that he is going to die. He has already told the disciples – 16:21, 20:18. Here he links his death to the passover indicating to the perceptive what the first passover actually foreshadowed.

26:21-23 It is evident that even though Jesus gave the sop to Judas and indicated that he was the one who would betray Jesus not one of the disciples understood what Jesus had said – John 13:28 – Jesus’ objective was not to identify the betrayer to the other disciples. His focus was to alert Judas to the fact that he knew what was in Judas’ heart in the hope that he might repent of his planned action.

How do we respond if we know of the shortcomings of a fellow believer? Do we make it clear to everyone what has happened? Or rather do we quietly speak with the one concerned in the hope that that one can be restored?

 26:15  In agreeing to sell Jesus for thirty pieces of silver Jesus is valued as the price of a slave – Exo 21:32.

26:26-28 The bread represents Jesus' body. In Jesus' body, God's character was exhibited in words and  actions.

    * Jesus was the word made flesh (John 1:14)

    * In Jesus the fullness of the deity dwells bodily (Colossian 2:9)

So Jesus' body represents an example for us to follow.  

The wine represents Jesus blood and represents forgiveness (Matthew 26:28)

Together the bread and the wine represent fellowship.

So

Fellowship = Followership + Forgiveness

You cannot have fellowship without followership (our response to God); nor can you have fellowship without forgiveness (God's response to our failures).

26:57 The events here took place at night. But notice it had all been pre-arranged. The “scribes and the elders” were already together with Caiaphas. As mentioned, in the middle of the night!

Matt 26:70,72,74 What was the motivation for Peter to do this, not once but three times? On face value it could be he was embarrassed to be associated with Christ (which would make sense, Jesus wasn't exactly the man of the hour). However a previous quote from Christ gives more insight. 

"But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.' Matt 18:16

The scene reads like this. Jesus is before the Sanhedrin and by the Law of Moses, they need 2-3 witnesses to ratify an accusation. Christ is one, (Matt 26:63-64) one of the Disciples (probably John) another, (John 18:15) and they were trying to get Peter to be the last witness they needed to condemn Christ. And its this reason Peter denied Christ...he didn't want to be the one to sentence his Lord to death! 

While this may appear to make Peter's actions more noble, like he was to do, he used his zeal rather misguidedly. Peter "learned" time after time that Christ was to be betrayed and killed, even the start of this chapter. (Matt 26:2) And yet here we see him attempt to prolong or even stop His death by refusing to testify, not understanding this is something he very much can and will not stop. It would've been infinitely better for Peter to stand beside his Christ in His last moments, and give a faithful confession. Even if it meant that confession would go to putting Him to death.