Comments for July 29

Here David, man of God, shows us that prayer on its own is not sufficient. He prayed in verse 31 that God might turn the counsel of Ahithophel into foolishness, but does not then sit back and wait for God to act. He continues to try to support the course of action he has asked God to take. v. 32-37. We have a lesson to learn from this.

v.1 - In the way that Absalom set about his bid to be king he copied exactly the way that Samuel said the king would behave [1 Samuel 8:11] This pattern was also followed by Adonijah [1 Kings 1:5] showing that they appealed to popular rather than Godly ideals. Their behaviour pandered to the flesh.

v.21 is very reminiscent of the words spoken by Ruth to Naomi. Here again we see an example of how the outsider could often be more faithful than the Israelite.

15:7 Is the 'forty years' a comment on how long David had been on the throne when Absalom tried to usurp the throne? If it is then David was now an old man.

:23 The language David 'passed over the brook Kidron' is quoted (John 18:1) - the only other place in Scripture where the phrase occurs. There are striking similarities between David's flight and Jesus last night. David was fleeing for his life, Jesus would die the next day. But notice. David fled into the wilderness. Jesus went over Kidron into a garden. Maybe an indication that whereas David did not know what would be the outcome of his flight Jesus understood that his journey was purposeful - that he was taking all the servants of God back into a garden - the garden of Eden.

15v14 David's thoughts at this time are beautifully expressed in Ps 3

15:25 When David requests the ark be taken back to 'his habitation' he is thinking of the promise (Deut 12:5). The phrase occurs only rarely in Scripture.

V.10 Absalom had himself crowned king in Hebron. He rejected the Word of God recorded by his father That God's king must be anointed "upon my holy hill of Zion" Psa 2:7  David knew the conspiracy was strong and could do nothing about it, except pray. " Lord, how are they increased that trouble me! Many are they that rise up against me. Many there be which say of my soul. There is no help for him in God."  Psa 3:1-2

There's a very interesting illustration in today's chapter of the way God can hear our prayer, but answer it in a different way to that which we asked for. 2Sam 15:31 says that David asked God to turn Ahithophel's counsel into foolishness.  But God didn't.  The counsel Ahithophel gave to Absalom was good, as 2Sam 17:14 tells us, but God decided to "defeat" his good counsel, and so Absalom ignored Ahithophel and listened to Hushai. It lead to Absalom's defeat, and David's victory.  God, as always, knew best.

V.7 Scholars tell us that the forty years (KJV) should read four years (ESV).  Apparently, a copyist made an error as the LXX (Septuagint), Syriac, and writings of Josephus agree to four.  The four years would refer to the time that Absalom spent in Jerusalem after his return from Geshur, before he went to Hebron.

Ahithophel turned on David. His motive was possibly ambition and/or revenge as Bathsheba was the daughter of Eliam the son of Ahithophel and thus Uriah was the grandson in law of Ahithophel. "Ahithophel" (302) was known for giving wise counsel (2Sam 16:23) yet his name means "brother of folly, my brother is foolish". The wisdom of this world is foolishness in God's sight (1Cor 3:19). The Lord, through Hushai the Arkite, turned the counsel of Ahithophel into foolishness (2Sam 15:31-34,37;17:14). Ahithophel was from "Giloh" (2Sam 15:12) which means "fully" according to Strong's, "circle" according to Young's concordance and "exile" according to other sources. It would seem Ahithophel, after his counsel was sent away/dismissed, went "full circle" -- perhaps even to the extent of putting a "circle" around his neck (2Sam 17:23).

15:12  Absalom shared a common grievance against David with Ahithophel. David has wronged Ahithophel’s grand daughter and David  had not reacted to Amnon’s behaviour.

15:21 Ittai’s promise to David ‘whether in death or life even there also will thy servant be’. Is the kind of language that Peter – John 13:2-37– was to use later when professing his allegiance to Jesus. Maybe Peter was trying to assure Jesus that he was like Ittai in his commitment.

15:12 David comments upon Ahithophel’s treachery in Psa 41:9

V.12 The rebellion of Absalom took place about 1023 BC. It would be easy for Absalom to enlist the support of Ahithophel. Ahithophel was the grandfather of Bath-Sheba. Absalom's rebellion would give him a great opportunity to revenge David's sins against his granddaughter and her husband Uriah.

V.21 Ittai was a Philistine from Gath. This is the only place in scripture where he is mentioned. Perhaps David had made his acquaintance while he served with Achish, the King of Gath (1Sam 27:2,3). In any event, Ittai and his men were extremely loyal to David and refused to leave him.

15:2 Not only did Ahithophel influence the minds of those who came to the king for judgement. He also poisoned the minds of other men who were acting on David’s part as judges. We learn this from David’s comment in the Psalms – Psa 69:12

Vs.2-6 Absalom was a charismatic individual who was attractive in personality as well as looks. He was also highly manipulative, and had an agenda to seize the throne from David.

We should be careful not to be swayed by such characters.  They should be avoided if they do not speak the truth, and have questionable morals (Psa 5:9; Isa 8:20).

Vs.19-21 Ittai was a Philistine who became loyal to David. When trouble came, David urged Ittai to return to his people.  Like Ruth, who refused to leave Naomi, Ittai refused to leave David (Ruth 1:16).  Both would rather continue to serve Yahweh than the idols of their own people.  Note Ittai’s response to David (v.21).   Our commitment to Jesus, our king, should be the same.

Vs.25,26 David displayed both faith and confidence in Yahweh.

Vs.27,28 David urged Zadok and his sons to return to Jerusalem for two reasons.  First, he wanted to ensure that public worship to Yahweh would continue.  Second, he wanted to be informed as to what was happening in Jerusalem.  Zadok could give any information to his sons who would discreetly take it to David.

V.32 Hushai means hasty.  Hushai was a Archite (Archevite).  The Archevite tribe, as well as other tribes, was captured by the Assyrians (Ezra 4:8-10).  The practice of the Assyrians was to transplant their captives in other parts of their empire.  The Archevites were placed in the town of Erech, one of the four cities founded by Nimrod in Babylonia (Gen 10:10).

15:26 David’s response that he was happy for God to ‘do to me as seemeth good unto him’ is echoed in Jesus’ words ‘not my will but thine ...’ – Luke 22:42 – in Gethsemane.

2Sam 15:3-6 - at this time David was possibly in ill health (Psa 38:1-22). 

2Sam 15:18-22 - David, who echoes Christ, took Jew and Gentile with him.

2Sam 15:23 - the Kidron Valley where David and Christ (John 18:1-3) crossed is perhaps referred to in Psa 23:4 though the Psalm likely has a broader application.

15:3-4 Absalom set about winning the hearts and minds of David’s subjects, doubtless unknown to David. He knew that the only way he would be able to take the throne would be to get the common people to support him. He was a very clever – evil – strategist.

15:34   David had prayed in verse:31 that Ahithophel’s counsel would be thwarted. However he did not expect God to do all the work. He saw an opportunity to further the plan and so took the opportunity by sending Hushai back to be with Absalom. We need to take care to realise that God expects us to try and deal with our problems as well as asking Him for help.

15:1   “It came to pass after this …” like in 2Sam 13:1is wishing to cause us to appreciate the thematic link. Absalom on the one hand feigns reverence to his father and then seeks to overthrow him. Absalom was an hypocrite

15:5-6 So Absalom is building his supporting Israel. He was not going to give righteous judgment. Rather he sought to win people to his way by flatteries. 

Notice in 2Sam 15:8 that Absalom had been a long time in exile in Geshur in Syria (see 2Sam 13:37-38). This is the city of his maternal grandfather. In 2Sam 10:8 we can see that David had been in conflict with the Maachathites of Geshur in the past. Given the conflict, what kind of influence do you think Absalom received during his exile in Geshur? Does this explain his animosity against David?

15:37  Doubtless David had many “friends”.  Maybe here the word “friend” is in some way a title. Hushai had a particular responsibility to the king.

15:1     The phrase 'and it came to pass after this' is a recurring phrase in 2 Samuel. [2Sam 2:1, 8:1, 10:1, 15:1, 21:18] It marks the introduction of a new topic which is related to the previously mentioned event. There may be years between the events but they are thematically linked.

15:27-28       In sending Zadok and those with him back to Jerusalem David is planning. He knows that these faithful men will alert him to what is happening in Jerusalem.

15:13   What a change! Even when Saul was king the people recognised that David was the one who cared for them – 2Sam 5:2 – but now they have turned against him. Doubtless they had not forgotten how he had been a good king. However the errors of his more recent time as king and his subsequent humiliation coloured their view of him

15:8-9  Absalom’s intentions were evil but dressed up in a godly way. And so David was deceived. How often do we attempt to justify our actions when our intentions are not good?

15:6   In stealing the hearts of the people we realise that Absalom was using “flattering lips”. David speaks – Psa 12:3

Verse 6:  Further to Bro. Peter's comment above: it is interesting to note that Absalom stole the hearts of the men of Israel with flattery deceit and his self-pride, yet we read in 1Sam 18:14-16 that David behaved wisely in all his ways and that Yahweh was with him and consequently, verse 16 states that all Israel (not just the men) loved David and gave him their hearts because David was able to earn their hearts due to his trust in Yahweh, his courage and his integrity - characteristics that appear to have been sadly lacking in Absalom!

15:18-19 “Fair weather friends” are easy to come by. Absalom had many. Ittai was not such a friend to David. Through thick and thin his allegiance to the Lord’s anointed did not waver. Christ does not promise us an easy life. However he does guarantee a better future. Let us hold on to the promises made to the greater son of David whose servants we are.

15:6    In stealing the hearts of the people we realise that Absalom was using “flattering lips”. David speaks – Psa 12:3– was inspired to write of God’s judgment on such individuals.

v31. At the worst time, humanly speaking, David hears that Ahithophel was supporting Absalom. Ahithophel was the best counsellor that David possessed (see the praise given at  2 Sam 16:23) and his allegiance with Absalom meant that Absalom had a clever counsellor who could second guess David's every move.  So at this horrible time, David prays to God (v31) to overturn Ahithophel's counsel to Absalom. The very next event we learn about is that the relatively unknown and unrenowned Hushai appears out of nowhere (apparently he was nearby at the summit). This was the answer to David's prayer in v31. because Hushai, by God's providence, becomes the means for overthrowing Ahithophel's counsel. Even Ahithophel effectively acknowledged that! (2 Sam 17:14, 23). God answered David's prayer immediately after he had prayed the prayer! Even David could not  entirely foresee  God's hand in the appearance of Hushai. All David imagined was that Hushai report back to David (vv35, 36), whereas God used Hushai's counsel to directly  thwart Absalom (and Ahithophel). "Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the ecclesia and in Christ Jesus throughout all generations, for ever and ever! Amen". Ephesians 3:20

15:11 Here is a warning. Clearly the 200 had not even enquired as to what they were getting involved in! The wise would ask what was involved before getting involved in anything. A clear warning to us about getting involved in matters that we know nothing of.

15:3-4 The way to win friends is to appeal to their wants. The way to please God is to thoroughly investigate a matter before passing judgment.

Do we always asses fully things we hear? Or are we influenced by the way the person speaking with us might react?

v.11 - The point of this allegory is surely that a pot remains malleable in the hands of the potter until such a time as it is decided to allow it to harden, either by firing or more slowly by failing to work it any more. Once a pot is made to dishonour, it is irretrievable. May we be sure to remain open-minded and therefore malleable to the master potter right to the end of our lives.

v.3 - 'Ears tingle' This phrase, which is first used in the time of Samuel passes into use by the prophets to remind Israel that they are following the sins of the house of Eli. [1 Samuel 3:11 2 Kings 21:12 Jeremiah 19:3]

v. 2 - The valley of Hinnom was significant in that it was a deep and narrow ravine with steep, rocky sides located southwest of Jerusalem, separating Mount Zion to the north from the ‘hill of evil counsel’ and the sloping rocky plateau of the’plain of Rephaim’ to the south. We think of the 'valley of decision' - Joel 3:14

And so we have yet another warning culled from the words of the curses of Deuteronomy 28.

:15 Not only were Israel worshipping false God, having turned away from God. They had set their heart on this sinful evil course. That is was is implied in the 'hardened' neck.

19:1 The 'ancients' of the people and priest are the elders. Those who should have  been teaching the people. It is the same word <02205> that is used (Eze 8:1) to speak of the same people a few years later in Babylon.

V.9 "cannot be made whole again" A broken potter's vessel cannot be restored, but, a new one may be made of the same material.

V.4 The reasons for the impending calamity were set forth, namely the unfaithfulness, gross idolatry, and immorality of the nation (Jer 21:6,16) particularly contamination from the worship of Baal (Jer 32:35).

V.2 Jeremiah made his pronouncement, of the coming evil on Jerusalem, from Tophet (which means the place of burning), in the valley of the son of Hinnom (Heb. ge hinnom  which was transliterated by the Greek to Gehenna. The place was chosen because it had been the scene of horrendous sin (vs.4,5; Jer 32:35). 

Gehenna is located on the south side of the old city of Jerusalem. It became a place for the burning of garbage, dead animals, and even dead criminals. Fires were constantly kept burning for this purpose.

The place became linked to the popular but false notion of hell, where everlasting, unquenchable fires torment sinners forever, in the presence of the so-called devil.

V.9 Israel had willingly sacrificed their children to Molech's fire, and now starvation would compel them to eat their children in the coming siege.  We can only imagine such desperation.

Thinking of yesterday’s lesson taken from the clay pot, and noting how the potter can re-make it into whatever shape he chooses, we come today to a further stage in lessons about clay pots.  When they are young, and before they have been fired, they can be changed.  But when they are baked hard, they cannot be changed. They can only be broken. Jeremiah’s example of breaking the pot in the presence of the elders of the people and the priests, illustrated what God would do to the hardened hearts of this hard people.  They wouldn't change – so the only thing to do was to break them

19:2  The valley of the son of Hinnom was the Gehenna of the gospels. By the time of Jesus it was a rubbish dump but it would appear that in the days of Jeremiah it was a place where one would regularly find people – there would have not been any point in the prophet going there unless there were people to speak to.

19:14 In standing in the court of the Lord’s house Jeremiah was making himself very visible to those who went to the temple to worship. This is only one of a number of occasions when the prophet spoke from this place – Jer 7:2, 26:2, 28:5, 35:4

19:7 ‘and their carcases ... beasts of the earth’ is yet another quotation from the curses. This time it is Deut 28:26

V.2 The KJV says east gate. The word east is translated from the Heb. charsut which comes from the meaning of red tile used for scraping. Therefore, Potsherd Gate would be more accurate, as modern versions reflect.

19:7,9 We have seen before that Jeremiah quotes Deut 28:26,53 in these two verses. The book of the law had been found in the days of Josiah and now the prophet is reminding the people what it said. Sadly a reminder from the Word of God had little impact upon the people. How do we react to it?

 v 3-4 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.

Vs.1,10 In Chapter 18, Jeremiah had been to the potter’s house to understand Yahweh’s position vis-à-vis His people. Yahweh would have been willing to re-shape His people if they would have been willing to turn to Him.  But, they did not accept His offer. 

And so, Jeremiah had to break the potter’s vessel in front of the elders of Judah.  This signified that Yahweh’s people, who refused to be moulded, constituted an unfit vessel. 

V.11 Judah and Jerusalem had to be broken, just like a useless clay receptacle.

V.5 See Lev 18:21.

Vs.14,15 Jeremiah came from Tophet to the court of the temple.  There, he repeated the same message to the people that he had given to the elders.

19:3 Jeremiah has already - - suggested that the people reflect on what happened at Shiloh – 7:12 – now he quotes God’s words in the day of Eli – ‘ears tingle’ 1Sam 3:11- from which the people listening to Jeremiah might have realised that God was planning to destroy the temple because of their sins

19:2     Jeremiah’s message was not spoken in a dark corner. Israel could never say that they had not heard his message. Here Jeremiah is directed by God to stand in a busy thoroughfare .

19:4   The “Innocents” are those who should have been taught more perfectly the things of God. The elders had failed to do this and so the people suffered even though they knew no better. Teaching people the gospel message is very important.  The Jewish leaders in Jesus day were equally inefficient in this respect and earned the criticism of Jesus Matt 22:15

19:2   Jeremiah had been sent by God to the east gate because it was called the “gate of the potsherds”. The link between the gate and the prophet carrying a potter’s vessel. 

The potter's prerogative
"Then you shall break the flask in the sight of the men who go with you, and say to them, 'Thus says the Lord of hosts: "Even so I will break this people and this city, as one breaks a potter's vessel, which cannot be made whole again; and they shall bury them in Tophet till there is no place to bury." Jer 19:10-11
 

This very graphic portrayal of Jerusalem's destruction as a shattered potter's vessel borrows a lot from other passages in scripture. In Gen 2:7 God forms man from the ground, and the word "formed" is the same one as "potter" here. In Psa 33:12-15 it says that God "fashioned" the hearts of His people (presumably Israel), again the same word as "potter". Isaiah has many references to Israel either as potter's clay or as being "formed" by God. So when Jeremiah breaks the potter's vessel God is saying "I made you my people and turned your hearts towards me, but I am giving up on you".

The letter to the Romans takes up this story, showing how that God rejected His people and prepared another people to benefit from his care, namely those who would serve Him willingly through faith in Christ:

"Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?" Rom 9:21-24

The lesson for us

While there are many lessons here for us, the one I want to point out specifically today is the harmony of the old and new testament. Not only is there complete agreement between the two, but the use of language and wording is consistent between the two. Furthermore, God's authorship is stamped through this like a watermark, as the same picture is used in Genesis (1- before these events), in Isaiah and Jeremiah (2- during these events) and in Romans (3- after the event), showing that God had a plan (1), carried it out (2), and then showed us the significance of it (3) so that we can ultimately be the beneficiaries of it.

19:10-11      Jeremiah’s words and the instructions God gave him regarding the breaking of the bottle like a potter’s vessel echoes what Isaiah had already said – Isa 33:14

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)

   H. Eighth Sermon - Sign of the Potter's House (Jeremiah 18:1 to 20:18):

      7. Jer 19:1-2 - the setting is the Valley of Ben-Hinnom which was the rubbish tip for broken pottery: VS 1-2 (NIV) "This is what the Lord says: 'Go and buy a clay jar from a potter. Take along some of the elders of the people and of the priests and go out to the Valley of Ben Hinnom, near the entrance of the Potsherd Gate. There proclaim the words I tell you"; V1 no longer "clay" but a shaped baked earthen vessel no longer able to be shaped; V1 as Peter Forbes in his 2004 comments noted, the elders should have been teaching the people; V1 (KJV) "earthen<2789>", "bottle<1228>", "the ancients(<2205> elders)"; VS 1-2 Jeremiah took some of the elders of the priests and people as witnesses and took them to the Potsherd city gate which gave access to the Valley of the Son of Hinnom, known in New Testament times as Gehenna, which runs on the west and south sides of Jerusalem, the valley was also called Tophet where children were sacrificed to Molech, King Josiah destroyed this wicked place (2Kin 23:10) and it became a dumping ground for rubbish and broken sherds of pottery, hence the name "the Potsherd gate";

   H. Eighth Sermon - Sign of the Potter's House (Jeremiah 18:1 to 20:18):

      8. Jer 19:1-2 (con't) - V2 the valley of the Son of Hinnom was on the south of Jerusalem (Josh 15:8;Josh 18:11,16,28) and the Potsherd Gate to the Valley of Hinnom was on the south-east side; V2 according to Barnes the east gate is rendered by some "the pottery gate" and two gates were known to lead into the Valley of Hinnom, the Fountain-gate at the southeast corner and the Dung-gate at the southwest side of Zion, but some think the "east gate" was neither of these, but rather a small or postern gate used for  throwing out rubbish; V2 note Michael Parry's 2005 comments with the Heb. "Hinnom" transliterated to the Grk. "Gehenna" on the south side of the old city of Jerusalem and a place for the burning of garbage and formerly linked to sacrificing children to Molech's fire (Jer 19:5-6); V2 the valley of the Son of Hinnom is connected with the potter in a later prophecy (Zech 11:12-13;Matt 26:14-15;Matt 27:3-4;Acts 1:18-19) concerning Judas' betrayal of Jesus for 30 pieces of silver (the legal price of a manserevant gored by an ox Exo 21:32) and Judas became a broken vessel; V2 "the valley<1516>", "Hinnom<2011>", "of the east<2777>".

      9. the connection of the setting (Jer.19:1-2) to the oracle (Jer.19:3-15): Jer 19:1-3,10-12 - breaking a jar in the presence of Jerusalem's leaders announced again the impending ruin of Jerusalem; Jer 19:1-6 - the words of Jeremiah of the people's betrayal reminded of the later betrayal and slaughter of Christ (Matt 23:30-33  V33 "hell(<1067> gehenna)".

   H. Eighth Sermon - Sign of the Potter's House (Jeremiah 18:1 to 20:18):

      10. Jer 19:3-15 - the oracle: V3 (NIV) "...O kings of Judah and people of Jerusalem. This is what the Lord Almighty, the God of Israel, says: Listen! I am going to bring a disaster on this place..."; V3 "evil<7451>", "shall tingle<6750>"; V4 (NIV) "...they have filled this place with the blood of the innocent" (the innocent are mentioned in Jeremiah 19:5); V4 (KJV) "of innocents<5355>"; V5 God didn't command the cruel fires of Gehenna and would punish Jerusalem and Judah (Jeremiah 19:6-9; 1Sam 3:11;Jer 7:12-14); V5 "Baal<1168>"; VS 5-6 (NIV) "They have built the high places of Baal to burn their sons in the fire as offerings to Baal - something I did not command or mention, nor did it enter my mind. So beware, the days are coming declares the Lord when people will no longer call this place Topheth or the Valley of Ben Hinnom, but the Valley of Slaughter"; V6 "Tophet<8612>"; V7 (KJV) "And I will make 'void(<1238> to pour out)" which is a play on the word VS 1,10 "bottle(<1228> from the gurgling in emptying a bottle or cruse)"; VS 7,9 (KJV) "their lives(<5315> nephesh is the same word as used for soul)"; V7 carcasses for birds and beasts to eat (see Deut 28:26 as noted by Peter Forbes in his 2008 comments); V8 (KJV) "the plagues<4347>"; V9 Peter Forbes in his 2002 comments notes prophetic cannibalism due to starvation (Deut 28:53 as a result of disobedience); V9 (KJV) "and straitness<4689>".

   H. Eighth Sermon - Sign of the Potter's House (Jeremiah 18:1 to 30:18):

      11. Jer 19:3-15 - the oracle (con't) - VS 10-13 Jeremiah broke the pottery jar/bottle (of Jer 19:1) to illustrate how the nation and city of Jerusalem would be defiled like Topheth and smashed like a fired potter's vessel that was beyond being shaped and spiritually repaired;  V10 (NIV) "Then break the jar while those who go with you are watching" (this is similar to Gideon Judg 7:13-21 but inside those vessels or fleshly bodies was a spiritual light); V10 (KJV) "bottle<1228>"; V11 (compare with Luke 21:24;Zech 14:1-2; and not sure what Matt 24:15 refers to); V11 (KJV) "vessel<3627>", "be made whole<7495>"; V13 "all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured drink offerings unto other gods" (would this refer to the reigns of Ahaz, Manasseh, or both?); VS 14-15 Jeremiah returns from Topheth and speaks of the doom facing Jerusalem and the surrounding area; Jeremiah like Jesus was sent (Gal 4:4-5;John 5:37-38;John 7:29;John 8:42;John 10:36;John 6:38;1John 4:10); V15 "they 'have hardened<7185>' their necks" (they were stubborn and would not bow their necks to the yoke of God's commands).

19:9   After the fall of Jerusalem Jeremiah laments that this has actually happened – Lamentations of Jer 2:20

19:2     The seemingly insignificant man Jeremiah is charged with speaking to “kings”. It was the kings who should have set the moral tone in Israel by observing the Law of Moses. So unless they kings could be turned to God there was little hope that the people would repent.

19:4    Jeremiah now harks back to the time of Manasseh  - 2Kin 21:16– to speak of the continuing sins of the leaders.

19:4  Israel had “estranged” the temple by their sins. God was holy and walked in the camp of |Israel, therefore they had to be holy -  Deut 23:14

19:9 this aweful behaviour was actually seen in Jerusalem and Jeremiah lamented over it –Lam 4:10

Jer 19:3 ears tingle.

A strange phrase, but Gesenius likens it to a lip quivering with fear Hab 3:16. Strongs gives the idea of the ears reddening through Shame. 

19:6the valley of Hinnom spoken of runs round the west and south of the old city of Jerusalem. It was going to be a place of slaughter of the children of Israel. When the Chaldeans came up against the city.

19:5 twice, here and 32:35, we see a contrast between Judah and Yahweh. They were

Intent on evil sacrifices. Yahweh had never even thought of such actions – so holy is He. How

often do we think pf or actually do things that our Father would never contemplate?

19:15 Jeremiah had spoken many things to the people, drawing on the curses found in Deuteronomy 28 and Lev 26. The appeal to the people to think about what God had said in the past had no effect on them. The time for clear speaking had come.

19:13 Notice that God’s actions are not capricious towards Israel. The judgments are “because”. In this we have a wonderful Father who has a set of rules that determine how he will react towards His people – and we can know how, in general terms at least, how He will react dependant on  the behaviour of His children. This contrasts with the false gods who needed to be appeased because their behaviour could not be predicted.

Jer 19:11, KJV  "made whole again" <7495> is better translated "healed" as elsewhere.

This then links to other 'healing' passages, for example Jer 17:14 and several more in Jeremiah and elsewhere.

4 v3. - 'for what saith the scripture?' is a very apt phrase for this book which quotes so extensively from the Old Testament, see also ch.9:17, 10:11, 11:2, for further direct references of this type. The actual quotation is from Gen.15:6. This is before the introduction of the covenant of circumcision. Hence its extra appropriateness to use as an example for the Gentile churches. Gal.3:6-8. A unique word is used in Gal.3:8, <4283> proeuaggelizomai, which means to announce or promise glad tidings beforehand. Before what? Well before circumcision seems to fit well with the context.

3 v.1-2 - Do we, if we have been taught in the Scriptures from our childhood appreciate the benefits we have, or do we take it all for granted. There are many in the world who would make great sacrifices to be able to read the Word as freely as we can.

3:25 in calling Jesus the 'propitiation' Paul is using the same word translated 'mercy seat' Hebrews 9:5. So just as the mercy seat was the place where God met with man under the old covenant Jesus is the place where God meets with us. God is so intimately connected with the work of salvation in Jesus..

Rom 4
The repeated reference to Abraham with specific quotation from the Genesis record should cause us to appreciate how important the 'first principles' we learnt before baptism really are. They are not just good Sunday School stories. They are bedrock and foundation of the gospel in Christ.

3:19 Paul is concerned to establish that no one can say anything to defend his sin - that all will recognise their sins so that God can be seen to be just. This issue is re-visited when he speaks about the attitude of the Jews (Romans 10) so the ground work is started here.

3:23-24 The contrast between these two verses is tremendous. One cannot benefit from the grace of God until one realises that one is a sinner.

4:9-11 The detailed and careful way in which Paul reasons using the precise circumstances of the giving of the law of circumcision and the law of Moses should alert us to the importance of giving attention to the detail of the text of Scripture.

ch 4 - Whilst the Jews may well have seen Abraham as their father exclusively - and that the gentiles were not part of his family Paul is at pains to show that they are. The promise that he would be 'father of many nations' was actually spoken before circumcision was introduced (Genesis 17:5) thus again the detail of the text is used to prove the point that Paul is making.

Paul seems to be trying to present two sides of an argument here, so that he can expose the truth of the one side, and the folly of the other. As far as I can see, the two sides are presented in 4v1-5:

1) Doing works, and believing in salvation (justification) by them
2) Not doing works, and believing in salvation by grace

Paul makes the statement in v4 "to him who works, the wages are not counted as grace, but as debt". What does he mean? If it is truly as he says, then we ought not to do any works, because then we would be putting ourselves in more and more debt!

Paul says a similar thing in Philippians 3v5-8, where he lists his own good works, and tells us how he counts them "as loss". Not only were they worthless, but they were actually negative! Why? Because v9, he had done them to build up his own righteousness in the sight of the law. How abhorrent such a man is to God, who uses the righteous principles set down in his word to build up his own self esteem, and self worth. Paul had been an idolater of the worst order, because he had worshipped himself.

So what's the alternative? Well, the second option is better, because at least we're not incurring losses anymore. It is better to not work, than to work for the wrong motives. God wants people who believe in righteousness being imputed to them, without works (v6). This is a very subtle thing, because very often it is hard to honestly appraise ones motives, and to decide whether one is doing "works" because of faith, or because one is trying to become righteous. Paul is suggesting that if we are in this situation we should stop doing works altogether! Once point 2) has been reached in the mind of a believer, he may carry on trying to serve God, as Paul himself did, with a more healthy appreciation of God's salvation offered to us freely by grace. From now on, these works are not referred to as "works", but "fruit". (6v22-23)

3:24 Paul now, having shown that we are all condemned sinners returns to the theme of justification. He has established by implication (2:13) that the law cannot justify a man. Now he begins to develop the way in which man can be justified.

4:5 Righteousness is not earned by the servant of God it is ‘imputed’ / ‘reckoned’ / ‘counted’ If this is so – which it clearly is – then we must appreciate that even though we are in Christ we will still sin. We do not find it easier not to sin because God counts us righteous. God counts us righteous because He knows we cannot cease from sin but have shown our faith in His promises by being baptised.

4:6  The reference to David is certainly apt, for if ever a man received righteous standing with God it was David. But because of the grace of his Heavenly Father his sins were forgiven, blotted out. Moreover, as Psa 32 proves, that same blessing is bestowed upon every truly repentant sinner.

4:1-3 Paul is addressing the issue of works under the Law.  Those who insisted that the Law be obeyed as ritual were shown that justification by Yahweh is made outside of the rituals of the Law.  Abraham is used as a case in point.  

However, works done in faith are not only acceptable but essential.  Again, Abraham is used as an example, this time by James, to show this truth (James 2:20-23).

3:6 God is in a position to ‘judge the world’ – not just Israel – because chapters 1 and , 2 demonstrate that all mankind falls short of God’s glory.

4:13 Whilst Israel focused on circumcision as if it were some ‘right of passage’ Paul highlights that eternal inheritance is based upon promise, not circumcision – as the promise seen in Gen 15 pre dates circumcision which we find in Gen 17

3:8 We see that some misrepresented Paul to justify their opposition to the gospel,.

HOW BAD IS OUR SIN?
 
Paul's question for us to answer is, "Are we any better?" (Rom 3:9) Having explained that we are all caught under sin, he goes on to describe us in our sinful nature: "There is no one righteous, not even one; there is no one who understands, no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one. Their throats are open graves; their tongues practice deceit. The poison of vipers is in their lips. Their mouths are full of cursing and bitterness. Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know. There is no fear of God before their eyes." (v.10-18)
 
I wonder if we have ever thought of ourselves in this sort of light. As sinners, this is how we appear in God's sight. If we met someone who literally fitted this description in the street or in the park, we would run a mile! Yet this is what we were like before we had Christ. It is what we are like when we rebel against him or even sin unintentionally.
 
Let's not get complacent to our human natures but recognise them and despise them for what they really are. Then we will be all the more ready to praise our God for the amazing grace and the gift of forgiveness he has poured out on us.

3:4 Paul quotes from the 51st. Psalm to show an experience of David, which illustrates his attitude after been shown his sinful ways. This Psalm was written by David as a memorial to his acknowledgement of his sin concerning Bathsheba; Have mercy upon me O God... I acknowledge my transgressions... Against thee, only have I sinned and done this evil. Then David goes further in his pleas; Purge me... Wash me... Create in me a clean heart... Restore unto me the joy of thy salvation. God was justified in forgiving David, because of the attitude David displayed in both his acknowledgement and plea for forgiveness of his failures.

4:10     In establishing that Abraham was justified before he was circumcised removes at a stroke both a claim that either circumcision or the law were the means of attaining to righteousness.

4:2,3 Belief in God and His promises is of prime importance (Heb 11:6).  Works do not justify humankind with God.  Nevertheless, if our faith does not translate into outward expressions, then it is sterile (James 2:20).

3:6 Paul is stating the self evident truth that God must be just else He would not be in a position to ‘judge the world’. Thus Paul blocks any possible objection to what he has been saying by appealing to a fundamental Bible truth about God

The New Testament is based on the Old Testament. Here, Paul liberally quotes from the Psalms:

3:4 See Psa 51:4.

3:10-12 See Psa 14:1-3; 53:1-3.

3:13 See Psa 5:9; 140:3.

3:14 See Psa 10:7.

3:15 See Psa 1:16.

3:18 See Psa 36:1.

3:25 The word propitiation is translated from the Greek hilasterion.  In Heb 9:5, hilasterion is translated mercy seat, which is a more accurate representation.

The mercy seat, situated between the cherubim, was the cover of the Ark of the Covenant. It was the place where Yahweh would meet with His people.  Blood was sprinkled on the mercy seat, by the priest, for the atonement of the sins of God’s people. 

The mercy seat represents our priest, Jesus, who is the atoning sacrifice for sin. He is the mediator between Yahweh and humankind (the one who brings God to man) (1Tim 2:5).

Propitiation is an unfortunate word. Some people take it to mean the sacrifice (of Jesus) to appease an angry God, in order to gain His favour.  Furthermore, they suppose that Jesus' sacrifice was a substitute for the sins of humankind. These are errors in understanding. 

First, Jesus’ sacrifice was an act of love in obedience to a merciful God. Second, Jesus’ sacrifice covered the sins of many not all (Heb 9:28).  Therefore, His sacrifice was a representative one and not one of substitution.

3:10-18 Paul says ‘as it is written’ and then proceeds to quote passages from the Old Testament. There are at least five passages from the Old Testament quoted here. A good marginal reference system will enable you to follow them up.

FREE

"For all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus." (Rom 3:23-24)

When we think about the way Jesus spoke about sin, we remember that he put a price on our sin against each other and against God. In the parable of the unforgiving creditor, sins against God were represented by a debt of ten thousand talents or about $2.2 billion. Our sins against each other are represented by a debt of 100 denarii, or about $12,000.00.

When we put it in money terms, we don't want to do too much to offend the people around us - it could be costly! Even more, we must not sin against God because our debt would be impossible to pay. But as Paul said, "we have all sinned and fall short of the glory of God." We all owe him, if it was in monetary terms, more than we could ever repay.

When we live in Christ, all that debt is wiped away and we are justified freely by his grace. This is nothing that we deserve. Cancelling our debt is God's free gift to us. It cost us nothing and we deserve none of his grace.

Because we have been freely forgiven and justified, let us be thankful for God's grace on us and freely pass on the the blessings to others as we forgive them for what they have done against us.

What is faith? In answer, Hebrews 11:1 is usually quoted. But that's quite a confusing passage. Maybe Rom 4:17-21 is easier to grasp?

3:22-23    Notice the repeated use of ‘all’ highlights both the all munificent mercy of God and the all pervasive nature of death.

3:28    This verse sets out a fundamental point which is the conclusion of what has been said so far in the letter.

4:1   So all are sinners. So where does Abraham stand? After all he was ‘the friend of God’ – 2Chron 20:7  . Thus Paul gains the continued attention of his Jewish hearers.

4:21-22       The way in which Paul speaks of Abraham’s belief – drawing on Psalm 115:3 – provides a very clear definition of faith. Faith is believing that God will keep His word. 

Rom 3:25-26

Paul here tells us that God planned (“set forth”) and provided Jesus as a (“propitiation”) which is the same Greek word 'Hilasterion' <2435> as in Heb 9:5 where it is translated as "mercyseat", for those who have faith in his sacrifice (“blood”).  The shedding of the blood of Jesus in some way “declares his (God’s) righteousness”.  How is this to be understood?  The death of Jesus was a declaration of God’s righteousness because Jesus submission to a death on the stake was to bring about the destruction of the Adamic nature which we all share (see, verse 23). 

Verse 26 reinforces the point for us.  The willing sacrifice of Jesus was a declaration of God’s righteousness because he (God) is just and through the shedding of the blood of Jesus he (God) is able to justify those who believe in Jesus.

Rom 3:22 God can credit with righteousness (see, Heb 11:7 Noah and Gal 3:6 Abraham), all who by faith believe in Jesus.

3:24    “freely” catches “without price” from Isa 55:1

3:27   Paul asks “where is boating then?” as a response to Jews who would place their confidence in the fact that they were Jews. However we might think similarly, being complacent in being “in Christ”. The warning to them is equally relevant for us.

3:5      Isn’t it amazing that God’s righteousness is highlighted by our unrighteousness? The reason being that it is not possible to see God’s righteousness until it is shown. It is shown in the forgiveness of our sins.

Rom 3:20

“Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.”

The distinction between the Covenants of Work and Grace is mistakenly understood. Many are coming to wrong conclusions because of their lack of understanding of these covenants. The differences between them are vitally important to know!

The Covenant of Works: Adam stood in subjection to God under the covenant of Works. He was given a command not to eat the fruit of the tree of life, and had he kept it, all of humanity would have been blessed as a result of his obedience. Since Adam failed, he not only brought the death sentence unto himself, but also subjected all his descendants to the pronounced curses. To be saved by the works of the law is now impossible, as under this covenant we are already doomed. “By the works of the law shall no man be justified” (cf. Gal 2:16; 3:10). We all fail in Adam’s failure.

The Covenant of Grace: God in His mercy provided for us a plan of salvation. That plan now fell into the hands of the second Adam. It is recorded in Psa 40:7,8, “Lo, I come to do thy will, O God...” Christ did God’s will, and the blessings of Grace are now freely given to us through Christ. This new covenant is by far the “better covenant” (2Cor 3; Heb 8:6), not written on stone, but in our hearts.

Under the covenant of Grace, it is vital to bring about a new nature. Our old man must be transformed to a new man and this always comes in proportion to our faith – true faith. This kind of faith works by agape love (Gal 5:6). Love for Christ breeds hatred of sin, and hatred of sin purges us and changes us. It is of no avail to us if we are baptized, join an ecclesia, break bread, and remain unregenerate.

This covenant brings with it a greater responsibility if our hearts have not been made new. This covenant of Grace will be of no avail if we do not change our stony heart to a fleshly one (Eze 11:19; 36:26). That is, from sin-focused to God-focused; from Pharisaical legalism to Christ-centered spiritualism. This requires work and lots of it! This is what James meant when he wrote, “Faith without works is dead” (James 2:26). Grace will not save an unregenerate heart. A lack of works is a dead faith - an unchanged life is a spiritually dead heart (James 2:14-26). Many profess to be in Christ, but their lives, characters, and priorities indicate otherwise. They busy themselves in so many “wonderful works” except the works Christ is looking for. It is an empty profession of faith.

Then, there are those who completely misunderstand these two covenants believing and teaching that no works are required under the new covenant of Grace, that Christ did it all. They quote Eph 2:8,9, but ignore v. 10! This has led and leads many astray. These tend to take sin lightly.

Let me reiterate: Grace is not imputed to the unregenerate sinner. If we are truly in Christ, we are new creatures, the old self is gone. We are a new creation no longer patterned to our former sinful behaviours (2Cor 5:17). Christ had certain works to perform and upon his condition to perform them in all obedience, Grace was extended to those in him who strive to do the same, yet fail at times, which we all do. Christ did his part, he succeeded where Adam failed, and now it is up to us to do our part.

3:1, 4:1           These two chapters address the thoughts of the Jewish believers. In both chapters the inspired writer emphasises that the Law of Moses pointed to the need for faith.

3:23       Notice that we have been “justified freely” It is one thing to be “justified” but the emphasis here is that  it is “without price as it is styled in Isaiah 55:1

4:18,20 So we see that the promise of a son to Abram was first spoken to him by the angel and then written down, in Abram’s presence it would seem. The point being that as well as hearing the words he had tangible evidence of that promise. We might appreciate how much Abram would appreciate that document.

WAGES OR GIFT

Imagine getting paid for all the good works you do. Every time you help someone, pray, do a Bible reading, avoid a sin, take an opportunity, give generously, show kindness, love, patience, enthusiasm or joy, your wages get credited into your account. The better you do, the bigger your commitment, the better your wages.

But then your contract also fines you for the things you do wrong. Wasted time, lying, grumpiness, missed opportunities, idle talk, sinning, pride, evil thoughts, forgetting God ... and each one of these removes huge chunks of credit from your account.

The problem is that everyone who accepts this sort of contract ends up in huge debt. No matter how hard we work, we find it impossible to keep our balance sheet in credit.

God gives us another option. It's called "Credited as Righteousness." Here's how it works. There is no contract, but despite not having a fixed wage we are asked to trust in the grace of God, to believe in his salvation, to have faith that God has forgiven our sins, to believe in him who raised Jesus from the dead, and to live in that faith. Then God will give us a gift because our faith will have been credited to us as righteousness. He will give us the gift of forgiveness, salvation and life.

Wages or gift? Which will you choose?

4:19 The phrase “the deadness of Sarah’s womb” draws on the beginning of Isaiah 51 where Sarah and a pit are placed in parallel: “look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you” (Isa. 51:1-2), for the ‘pit’ is associated with the grave and death, for example: “For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth” (Isa. 38:18).

3:8 Have you noticed that when an argument cannot be won often the opponent rake to misrepresenting the position of the other. This is clearly what was being done here. Paul’s teaching was miss presented in order to find fault with him. Whilst this sort of behaviour is not untypical of politicians it should not even be named amongst believers.

3:3 God has revealed His plan in His word. However it is not believed by most people in the world. If a vote was taken on the question as to whether God will keep His word the vast majority in the world would vote “no”. However that does not invalidate what God has said. Whether God will act or not is not determined by the will of the majority. It is determined by His will.

That is a great comfort. When all around us are denying the existence and consequently the work of God we can rest assured that He will keep His word.

4:1-5  The Jews rejoiced in that they were descendants of Abraham and therefor inheritors of the promises that God made to him. This can be seen a number of times in the gospels where Jesus reproved them for such thinking – for example  John 8:39-40.

Thinking of inheriting the kingdom simply because one is associated with the promises to Abraham is short sighted. It was for the Jews who trusted in those promises and it will be for us unless we show the faithful “works” or Abraham – “works” that were a consequence of his faith.

4:1 The group of believers in Rome was made up of both Jews and non-Jews.  So in speaking of Abraham our father pertaining to the flesh the remarks that follow are designed specifically for the Jewish element of the audience in Rome. This area of rom is addressing the fact that there were Jews who felt that observance of the law of Moses was obligatory for themselves.