Comments for July 30

v.10,11 - Is there no end to this man's patience through his faith? How many of us, when cursed in this way by an angry man from the opposition bringing railing and false accusations against us, would deal with it in this manner? There has to be a lesson here. 1Pet.2:20.

v.5 - This event provided Jesus with much comfort in the Garden of Gethsemane. The table of verbal links between this time in David's life and Jesus in the Garden of Gethsemane show us that we should see links.

A table Of Echoes Of The Uprising Of Absalom

Do we seek to identify with Biblical events and individuals when we are seeking to please the Father?

v.5 - This Shimei was a significant man and features quite a bit in David's life after this point. Here are the other records about him - ch.19:16-18, 1Kings 2:8-9,36-46

16:6 The casting stones is picked up (Luke 22:41) When Jesus was in the Garden of Gethsemane
16:9 Abishai's offer to remove Shimei's head is rather like the way that Peter swung out at Malchus - At least Abishai had the sense to ask first!

Psa 7 was written as a consequence of Shimei's behaviour. So this Psalm gives us an insight into how David felt at this time.

16:9 This is the second time that Abishai has sought to use the sword (1Sam 26:8) Clearly he did not understand what motivated David.

V.16 What kind of man was Hushai? Was he what we would term a turn coat? It certainly appears that way, as we read this account. But, we must always remember that it was David who sent him to Absalom. 2Sam 15:32-37 He displayed true loyalty to David.  

Sometimes troubles do not come singly.  Here was David escaping from Absalom, and in 2Sam 16:3 David heard that Saul's son Mephibosheth was also at Jerusalem hoping to have Israel return to him as king. Then Shimei cursed David.  But David triumphed, because HE trusted in the Lord God.

V.16 Hushai, the friend of David, would have continued with him into exile. But David had a better use for him to frustrate Ahithophel's advice in the household of Absalom (2Sam 15:32-37).  What courage Hushai had to become Absalom's confidant in the house of the enemy.  Such was the love and loyalty that Hushai had towards David. 

Vs.21,22 The prophecy concerning the violation of David's concubines had come true (2Sam 12:11,12).  Notice that the advice for this act came from Ahithophel.  This must have been sweet revenge for David's adultery with his granddaughter Bathsheba.

16:8  Shimei’s accusation that ‘the blood of the house of Saul’ was being required of David ignores the way that David spared the blood of Saul on at least two occasions – 1Sam 24:4-7, 26:5-12 So we might think that David would have been justified in having Shimei slain. However David would not take vengeance himself, leaving things in the hand of God.

I'm firmly convinced that every incident in the gospel records has its roots or counterpart, somewhere in the OT and that Jesus would have known his scripture so well, that he would know and use incidents from it.
One I read yesterday in the Testimony magazine was comparing Esau's reconciliation with Jacob to the lost son in Luke 15 parable.  I guess because I don't have too high an opinion of Esau, I had never thought of that parallel but the language is clearly there to support it.

16:11 David in speaking of Absalom’s wrong against David being greater than that of Shimei’s teaches us the importance of getting things into perspective.

16:12  Psa 7 gives us an insight into how David was feeling at this time.

V.3 Was Ziba telling the truth, or was he an opportunist trying to gain the favour of David? Perhaps he had surmised that Absalom would fail in his attempted coup. And so, Ziba set about, craftily, to promote himself with David.  

Ziba's bearing gifts to David was not done with the same motives as Abigail's action with regard to Nabal.  Abigail was trying to appease David and avoid bloodshed.  Her motives were noble (Prov 21:14).

Ziba, on the other hand, was buttering up (Br.) David to gain his favour for personal advancement.  Ziba thought that his gifts would bring he and David closer together.  Whether judgment was perverted in the process, or not, does not seem to be an issue (Prov 17:23; 18:16). 

At this point, Ziba had been rewarded by David, but we shall see, later, that an amendment would be made.

16:1-4 David was in dire straits and the gift that Ziba brought would be most welcome. However he was not to know that Ziba was maligning Mephibosheth. Mephibosheth speaks for himself later – 2Sam 19:24-30

V.5 Shimei was of the tribe of Benjamin, the same as Saul (v.11; 1Sam 9:1,2).

The town of Bahurim (means young men) was situated north of Jerusalem.  In other scriptures, Bahurim is known by different names: Almon (means hidden) (Josh 21:18); Alemeth (means covering) (1Chron 6:60).

Vs.6-8 Shimei was not the only person who was angry at David for dispossessing Saul and his followers. But, none was as vocal and rude as Shimei, in expressing himself.

V.11 The sin might be forgiven, but the consequences of sin linger.  Committing a sin is like driving a big nail into a post. Once the sin is forgiven, the nail is removed.  But, there remains the hole in the post where the nail had been.  Come the Day of Judgment, your personal post might be full of pock marks, but as long as no nails remain in your post, you’ll be o.k.

16:15 The consequences of David violating Bathsheba now are coming home to roost – Her Grandfather, Ahithophel, is with Absalom.

16:10  Here we see another example of the difficulty David had in running the kingdom. He had powerful men around him who were not spiritually minded.

Those that be of heavy hearts

"Now the king and all the people who were with him became weary; so they refreshed themselves there." 2Sam 16:14
NKJV

The question raised by v14 is, what did the people refresh themselves with? And why were they so desperate that the Bible specifically mentions it? The answer is in v3, where Ziba provides wine for just such an event. David was obviously not expecting to be assaulted in this way by Shimei, yet Ziba somehow anticipated it. Had Ziba seen the uprising coming? What is certain is that he demonstrated his loyalty to David, because this provision of refreshment probably saved David's life. I think this is what we are meant to see when we read about this event, and this is why we are specifically told about it.

But why wine, and not water? Shimei's attack hurt them beyond what we can understand if we have never been kicked while we were down, and if we have never experienced true hatred. The wine, unlike water, dulled that emotional pain and helped them go on. As the proverb says: "Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts" Prov 31:6.

2Sam 16:2,14 - believers through the ages go on a difficult exhausting wilderness journey, those who endure the wearying journey with the king (i.e. Christ) will be refreshed when they arrive at the destination of Zion.

16:16-19         Absalom had been so long away from Jerusalem that he clearly did not know the allegiance that Hushai had to David. Even though he had been in Jerusalem for at least  two years by now – 2Sam 14:28 - he clearly had not kept David’ and Hushai’s company else he would not have made the presumption that he did!

16:22  Absalom’s behaviour is a fulfilment of what Nathan said to David in 2Sam 12:11

16:22   What Absalom did was in direct violation of God’s teaching – Deut 22:30

16:23 Ahithophel’s counsel was based on an understanding of human nature. Clearly in that he counselled both David and then Absalom in his rebellion we can safely conclude that he was an ungodly man and as such not motivated by a love of the God of Israel.

16:17-19       Hushai, David’s “friend” says he “served” David – a further indication that in this instance “friend” is a descriptive title.

16:3     Whilst Ziba was charged with caring for Mephibosheth – 2Sam 9:9-11 - we see his true colours here

16:5  Shimei, doubtless, had held a grudge against David for many years. However now, when he thinks David is weak, he took the opportunity to curse David openly. One would hope that we never use another’s miss fortune as an opportunity to belittle them.

16:20-21       Ahithophel’s counsel was, in effect, to tell Absalom to usurp David’s position as king.

16:5 we have noted in a previous post that Shimei held a grudge. But if we think about the time since Saul died and David replaced him as king we realise it was 40 years. Doubtless we would never hold a grudge for so long? Or would we? Sometimes families do not speak with each other because of something that happened in the dim and distant past, the details of which are long forgotten.

16:5  we have noted in a previous post that Shimei held a grudge. But if we think about the time since Saul died and David replaced him as king we realise it was 40 years. Doubtless we would never hold a grudge for so long? Or would we? Sometimes families do not speak with each other because of something that happened in the dim and distant past, the details of which are long forgotten.

16:3-4 Given the attitude of some of the house of Saul towards David it is not surprising that David believed Ziba regarding Mephibosheth. However, whilst David’s conclusion seemed reasonable, it became evident - 2Sam 19:24-30 – that Ziba was lying. The bible principle of two witnesses and hearing both sides of a viewpoint are so true. We must be careful not to allow our heart to rule our head in matters of judgment.

The parallel with David and Christ is amazing. The Lord Jesus must have had it in mind... After the Lord left the Temple (end of Mattew 23) he went up on Mt of Olives. His disciples with him admired the setting sun on the beautiful Jerusalem stone that the city and temple were built in. 40+ days later, the Lord ascended from the lower slopes of the Mt of Olives, Bethany (Luke 24:50,51). The Lord Jesus was the glory of God leaving the temple (Ezekiel 10:15-19) and then ascending from Olives (Ezek 11:22,23). The Lord, in glory, will return by the way of the East Gate. (Ezekiel 43:2-7)

LEAVE HIM ALONE

It is hard to tolerate a person when they falsely accuse, curse or slander you - especially when they are intent on yelling and screaming and throwing stones.

As David fled from Absalom, Shimei came out and cursed him, throwing stones and dust at David. David's men wanted to cut off Shimei's head for his curses, but David would not let his men do Shimei any damage. He said, "Leave him alone and let him curse, for the LORD has told him to. It may be that the LORD will look on all the wrong done to me, and that the LORD will repay me with good for his cursing today." (2Sam 16:11-12).

David knew a deeper principle, one that was summed up in a proverb that Solomon would write a few years later: "Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight." (Prov 26:2).

If Shimei's curses were from the LORD, then David figured he deserved them. If the curses were undeserved, then they would be baseless and would not come to rest, leaving God to repay David for the hardship he faced.

Let's develop the perspective of David and leave the sorting out of other people to God.
 

16:9 Some of us never learn not even from the good example of fellow believers around us. It was Abishai who had wanted to kill Saul on David’s behalf – 1 Samuel 26:8 -  but was restrained by David. But he has not learnt what David’s principles were. Hopefully our association with Jesus has a greater impact on us that David’s did on Abishai!

16:7-8 We read - 2Sam 3:1 –that there was “long war” between the house of Saul and David. We now see evidence as to how long that “war” extended. We are now near to the end of David’s life and that “war” is still visible in the behaviour of Shimei.

v. 3 - 'Magormissabib' means 'Fear on every side'. He was to be taken to Babylon and killed there. I often think it would be good to know the future of my life, and what God has planned for me, but this shows the folly of that thought. Instead we should dwell on passages like Rom 8:28, 35-39, Deut.8:2-3,16, Psa.46:1-2, Jer.24:5-7.

v.3 - Magormissabib 04036 means 'terror on every side'. The changing of his name signified that judgements were to come from God. The judgements were not just because he had put Jeremiah in the stocks. However that behaviour signified how Israel actually felt about the Word of God.

v.9 - Here we have a clear picture of the urgency which the prophets felt as a result of the power of the spirit which forced them to speak the words of God. Consider, as well in this context, the fate of Balaam, who, Peter tells us, (2Pet.2:5) loved the wages of unrighteousness, but nevertheless was unable to speak to curse Israel even though the potential of half a kingdom could be his for doing it. Num.23,24.

:7-18 Jeremiah on more than one occasion, was depressed because of the message that he had to give. Spare a thought for his loneliness and the way in which this man, the son of the high priest, was ostracised by society simply because he was doing God's work.

:16 There are specific quotations from the narrative about the destruction of Sodom and Gomorrah.

Cities … overthrew Genesis 19:25
Cry Genesis 18:21
Morning Genesis 19:27

Jeremiah must have been in a terribly depressed state to think thus of his origins.

20:7-13 Jeremiah's meditation, cp. 2Sa 15 and Ps 3. cf. v14

20:3 Magormissabib, as we have seen before, means 'terror on every side'  Jeremiah draws on this name again (Lam 2:22) after the destruction of Jerusalem by the Babylonians.

V.7 "stronger than I" Thou whose strength I could not resist hast laid this burden on me, and hast prevailed ( hast made me to prophesy, in spite of my reluctance) Jer 1:5-7 Yet I am treated with derision. Lam 3:14

BAD DAYS
 
Jeremiah was having a bad day.  Having done what God told him to do and delivered God's message to the people, he had been beaten and put in stocks that day and overnight.  To make it worse, he was mocked and insulted.
 
Our bad days don't often become as extreme as this particular bad day of Jeremiah's.  In fact, for the most part our bad days are luxury compared to what Jeremiah went through.  The point we need to notice is how Jeremiah reacted to this situation, and then we need to compare his reaction to the way we react when we have bad days.
 
Jeremiah began by turning to God in prayer.  He was full of emotion and he poured it all out to God.  He knew God was interested in the things that happened to him and so he let God know every detail of his predicament.  In fact we learn more about what Jeremiah was going through from his prayer than we learn from the narration we read before the prayer. 
 
So we should react in the same way during our bad days.  Tell it to God.  Tell him our feelings and emotions and what has been happening to us. 
 
As Jeremiah prayed, he was strengthened and he began to sing and to praise the LORD. 
 
Maybe our prayers will lift us up in the same way, so that our bad days will not end the way they began.

V.14-18 Perhaps this lament was uttered when Jeremiah was in the stocks, or at some other crucial time of testing. It shows the humanness of the prophet, and provides insight into the the depths of his anguish and suffering. Not unlike Job(Job 3:3-6)

V.9 Jeremiah was constantly mocked and now abused for telling God's truth.  He saw the hopelessness of the message falling on deaf ears and became discouraged.  But he could not give up.  Let's hope that we develop the same burning of the Word inside us, that whatever trials we face we will not give up (Matt 10:22).

What an interesting insight we have here of Jeremiah as a person. In Jer 20:7-9 he confesses that he was tired of speaking “violence and spoil”. He had, in fact, tried not to speak, but God’s word was like a burning fire shut up in his bones. He just had to tell people God’s words.  In the end the prophet speaks just like the psalmist – see Jer 20:13. God delivered him from his enemies.

20:10  ‘fear on every side’ returns to the name ‘Magormissabib’ of verse :3 .

V.7 Jeremiah's complaint, not unlike that of Job, expressed human infirmity in consequence of his imprisonment. Thou didst promise never to give me up to the will of mine enemies, and yet Thou hast done so. But Jeremiah misunderstood God's promise, which was not that he should have nothing to suffer, but that God would deliver him out of sufferings (Jer 1:19)

Vs.1-3 According to Gesenius, Pashur means prosperity everywhere.  But there would be no more prosperity for Pashur, or liberation for Judah from the horrors of the Babylonians.  Instead there would be terror everywhere, which is the meaning of Magor-missaviv.

Jeremiah was put in stocks to be publicly beaten and humiliated.  He would have received forty stripes according to the Law (Deut 25:3).  Paul, also, received the same treatment (2Cor 11:24).  Jesus would have received a similar beating by the hands of the Romans (John 19:1).

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PRAISE
 
Not all of us experience the same oppression as Jeremiah felt. Some of the things he complained to God about were that he was ridiculed all day long; everyone mocked him; he was insulted and reproached all day long; people whispered about him and reported him; even those he thought were his friends were only waiting for him to slip so that they could get the better of him. (Jer 20:7-10)
 
If we receive one serious insult in a day we find it hard to cope, let alone all day every day like Jeremiah had to cope with.
 
The thing that impresses me while reading through the words of Jeremiah, is that even in those dark moments, when he was so badly treated, his mind turned to God and he could burst into praise. "Sing to the LORD! Give Praise to the LORD! He rescues the life of the needy from the hands of the wicked," Jeremiah began. (v.13)
 
Most of us experience nothing like the stresses that Jeremiah had to put up with, and yet even when our minds do turn to God we do not find ourselves bursting into heartfelt thanks and praise. Shame on us!
 
Let's turn to the LORD more often, focus our minds on him and his eternal promises, and let our lips sing out the praises of our Mighty God.

20:1-18 Given that Jeremiah was depressed because of the attitude of the people we could say that he, like Jesus would be, a man of sorrows and acquainted with grief – Isa 53:3.

 20:9 Once we know the truth we cannot keep it to ourselves. If we do, we become a Pashur rather than a Jeremiah. His encouragement came from the fact that the LORD was with him and in the end his enemies would lose the war. 

20:9 Even though Jeremiah did not want to speak the word of God – and would we have wanted to present his message to a rebellious people – he could not help himself speaking. Isn’t that a challenge to you and me?

V.7 Jeremiah misunderstood Yahweh.  Yahweh did not tell Jeremiah that he would not suffer, but He did tell him that He would deliver him from his suffering (Jer 1:19).

We, too, can expect trials, but also deliverance from them (1Cor 10:13).

20:17-18 Whilst it is clear Jeremiah is speaking of the people who will not heed the message calling for repentance from them he takes it all very personally and, because of their Godlessness, laments his own existence. Now either he is despondent because his words are not being heard or he is so sad that his fellow Jews are not willing to listen to God. Does the fact that our preaching bears little fruit actually cause us concern – or do we just say ‘it is a sign of the times’ and shrug our shoulders, so to speak?

SING TO THE LORD!

"Sing to the LORD! Give praise to the LORD!" (Jer 20:18) One would expect words like these to be written or spoken at a high point in life. They are the sort of words we say when everything has gone well and we overflow with thankfulness and joy, wishing to share the moment with everyone else. But it was not that way at all for Jeremiah. To quote the words, "Sing to the LORD! Give praise to the LORD!" as a particularly happy moment in the life of Jeremiah, would be right out of context. Jeremiah's praise was given right after he had been beaten, locked up in the stocks and ridiculed. It was not a happy time. He had been released from the stocks, but the pain from both the beating and the insults from his friends would have still hurt deeply.

Often the deepest and most heartfelt praise comes from the times of the most intense trial. Our lives are not always going to be easy, so we need to make sure we take on Jeremiah's attitude of praise, being able to praise and sing to God in both the good times and the bad. "Sing to the LORD! Give praise to the LORD!" in every circumstance.

V.2 The kind of stocks to which Jeremiah was subject, constituted an instrument of torture.  The wooden implement consisted of two beams, one of which was movable. There were five holes: for the neck; hands; and feet.

Once the prisoner was inserted into the holes, the movable beam was adjusted so that the prisoner was twisted to a painfully bent position. There he remained confined and crooked in a room set aside for that purpose (2Chron 16:10).  In this verse, the term prison house (KJV) literally means house of stocks.

V.9 Jeremiah was peeved at Yahweh’s seeming lack of support.  For spite, Jeremiah vowed not to deliver any more messages.  However, he could not in all good conscience restrain such a powerful and right message.

Does the unrestrainable burning for the Word reside in us, even though things might not be going so well at any given time (Luke 24:2)?

Vs.14,15 reflect Job 3:3,10,11.

20:9 So here we see the reason why Jeremiah was unable to keep silence, even though he did not want to give the message. He was aware of the fact that God was a deliverer. Surely that is our experience? We recognise that we have been delivered from sin and death. Does this motivate us to talk about that?

20:7   Jeremiah’s lament that God has deceived him should be seen against the background of God’s promise in Jer 1:8 We then see the powerful effect of the opposition to his message.

20:10  The way that Jeremiah’s contemporaries were looking for him to fall is matched in the way in which the Jewish leaders watched Jesus to find fault in him.

20:11  Jeremiah was overwhelmed by the persecution of his enemies - Jer 20:7-10. It was Jeremiah’s confidence in his God that helped him overcome the persecutions. The antidote to opposition is always to reflect on God’s power and steadfastness towards us. 

A mighty, terrible one

If someone asked me what God was like I think I might say He's merciful and forgiving. I might say He shows His creative genius in all of nature, or that He gives us wonderful gifts every day. I came across Jeremiah's way of describing Him today, and I wonder at the contrast between his and my description of God:

"the LORD is with me as a mighty terrible one: therefore my persecutors will stumble"

I guess we can be guilty of minimising the breadth and depth of God's character, and thereby making God a caricature, especially when we're trying to present a brief description to people. I wonder whether, to a person who's being persecuted, Jeremiah's description is the most positive possible. To know we have a "mighty and terrible God" looking after us can be enormously comforting. David himself alluded to the same when He said in the famous Psalm:

"Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me." Psa 23:4

The rod here may refer to God's ability to defend David, like a shepherd who fights off predators with his staff (see for example Isa 10:5). This is the God we serve, and let's not forget that He is both compassionate to those who serve Him, but mighty and terrible against those who try to harm His children.

20:14  Feeling that God had deceived him –  20:7 – the prophet now laments even being alive.  Spare a thought for the anguish of the prophet. He has spoken the word of God, the people have appeared to respond, but God still judges them as unfaithful because their repentance was all a sham.

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):

      12. Jer 20:1-6 - Jeremiah and Pashur: Jeremiah went from vase-breaking before the leaders in the Valley of Hinnom to proclaiming the message to the people at the temple and Pashur put him in stocks which fastened and painfully contorted the feet, hands, and neck; V1 "Pashur(<6583> depending on the source may mean freedom, liberation, the multiplier of liberty, or prosperity everywhere)"; V2 "stocks<4115>"; VS 3-4 in renaming Pashur "Magormissabib(<4036> meaning terror on every side, or affright from all around)" Pasher would face terror to himself and to all his friends, his reassuring promises of security would be proven false as God would bring Babylon to conquer Judah and Jerusalem just as Jeremiah foretold; V4 interesting that after Jeremiah's rebuke Pashur didn't additionally punish him; V6 Pashur told people what they wanted to hear and prophesied smooth comforting lies to his friends (similar to  Lam 2:14;Isa 30:10;Rom 16:18;Matt 24:11;2Pet 2:1); V6 Pashur and his friends would go into captivity and die in Babylon.

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

      13. Jer 20:7-18 - a depressed Jeremiah cries out a complaint to God: VS 7-9 Jeremiah bewails the bitterness of his mission, perhaps he expected that Israel would listen to a true prophet of the Lord, but God had brought him into V8 "reproach<2781>" and "derision<7047>" daily, but as David Simpson notes in his 2005 comments Jeremiah would have kept silent (V9) yet was compelled to speak out unpleasant truths and God delivered him from his enemies (Jer 20:13) - true believers of today who feel compelled to share their hope out of love for their neighbor can face condescension, mocking and sometimes even danger as well; V7 "deceived<6601>" (compare/contrast with Jer 15:16;Jer 1:18); V9 "His Word was in mine heart as a burning fire shut up in my bones...and I could not stay" (other examples of God's word coming out of bones - Psa 34:20;John 19:36;Eze 37:1-13); V10 the first part is a quote from Psa 31:13 and similar to David's lament who felt like a broken vessel (Psa 31:12); V10 (NIV) "I hear many whispering, 'Terror on every side! [note the irony of 'Terror on every side' to Jeremiah as compared to Jer 20:3] Report him! Let's report him!' All my friends [Jeremiah's familiar friends  whom he trusted perhaps an echo of Christ's familiars Psa 41:9;John 13:18;Psa 38:16,17,20] are waiting for me to slip, saying, 'Perhaps he will be deceived; then we will prevail over him and take our revenge on him"'.

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

      14.  Jer 20:7-18 (con't) - VS 11-13 Jeremiah encourages himself with confidence in God despite adversity; V12 (compare with Jer 11:20); V12 "the reigns<3629>", "the heart<3820>"; V13 (KJV) "he hath delivered<5337> the soul(<5315> NIV "the life") of the poor from the hand of evildoers" (the soul must be mortal else how could it need deliverance from evildoers?); VS 14-18 Jeremiah's breaking point as he curses his day not unlike Job (Job 3:1-11;Job 5:17;Heb 12:3-11;Jer 31:26).

20:17-18         We should not think of the prophecy of Jeremiah as only containing words from God to the people. In this chapter Jeremiah has been pilloried in the stocks and now struggles with his emotions – on the one hand he despairs of the persecution whilst on the other hand recognises the majesty and care of his God.

20:2     Magormissabib is derived from the phrase fear on every side which is seen in Jer 6:25

20:1-2 So we see one priest abusing another priest. As Pashur was “chief governor” maybe he thought he was above the requirements of the Law of Moses.

20:7 Jeremiah’s prophecy started during the reign of the god king Josiah and extended to the end of the reign of evil Zedekiah. One could imagine the prophet’s feeling of despair when Josiah was replaced by the remaining evil kings. It may be that he though that he had not been called to such a time as that.

20:16 Jeremiah sees his birth as such a terrible thing. Try to imagine how depressed Jeremiah was because of the unwillingness of the nation to listen to God’s words

20:2 Whilst it is unclear exactly what the “stocks” were we realise that nowhere in the Law of Moses was prison or torture a God directed punishment. Pashur, as a priest, must have known this. It is clear that Pashur had no regard for the laws of God or His words. His behaviour did not match his position. The lesson for us is clear.

20:12 these words of Jeremiah are part of his lament because of what he is seeing in Jerusalem. Despite their sinful behaviour Jeremiah is not seeing his God intervening. Rather he is experiencing persecution. His prayer is that God will intervene and his own suffering be diminished as a consequence. The reason for the delay in the bringing of the judgment was a consequence of God being “longsuffering” Exo 34:6. Are we as longsuffering towards others that might wrong us?

20:2-3 we read over these verses quickly but is we reflect we see Jeremiah sat outside in the stocks overnight, probably cold and very uncomfortable. However the privations he endured did not dampen the message he pronounced.

20:3  the matter of fact way that we read of Jeremiah, in the morning, being taken out of the stocks belies the suffering that Jeremiah endured. He had been out in the open, bound in an uncomfortable position and left all night in the cold.

We do well to reflect on the significance of simple statement sin scripture for they often open out to present a far more detailed picture if we think of them.

6 v. 7 is a wonderful truth of the permanent and glorious change that baptism brings about, so let us dwell on God's mercy and grace for a moment in these passages: Col.3:1-3, 1Pet.4:1, Rom.8:1.

5 v.19 - The word 'made' 2525 can be seen, from its use in the New Testament, to encompass rulership and judgment. Matthew 24:45,47 25:21,23 (made) ruler, Luke 12:14,42,44 (made) judge / rule, Acts 6:3 7:10,27,35 appoint / made, Acts 17:15 conducted Romans 5:19 made, Titus 1:5 ordain, Hebrews 2:7 5:1 7:28 8:3 set / ordained / maketh, James 3:6 4:4 is, 2 Peter 1:8 make. The use in the epistles indicates that, when appointment was made, it was at the father's instigation, not man's.

ch.6 - Parallels between Romans 6 & 7

The language of Romans is picked up many times in the New Testament letters - demonstrating that the teaching of the letter has a universal application

Chapter 6
Here are some more occasions when Romans is quoted in other New Testament books

So we see that Paul's instruction about the 'new life' in Christ is not confined to the needs of the Romans.

5:14 That men died during the time before the giving of the law of Moses demonstrates that death is not simply a consequence of disobedience to that law. That people died who did not sin in the same way that Adam sinned go to prove that the tendency to death is inherited through our relationship with Adam's nature.

Chapter 5- We must be careful not to think that Christ died for 'good people' - he died for the 'ungodly' (5:6) - 'sinners' (5:8) - 'enemies' (5:10). This should inform us about who we should preach to and where we have come from ourselves.

6:13 The word 'instruments' is more correctly 'weapons'. So we can use our mind and way of thinking to destroy ourselves or to destroy our sinful way of thinking. The 'weapons' can be equally useful whichever way we use them -of sin unto death, or obedience unto righteousness.

6:4 'newness of life' is developed by Paul (Romans 7:6) We should be alert to the developing use of language within the letters. Paul is seeking to lead the servant of God on to a fuller appreciation of what God has done and what He expects of His servants.

I wish the word "justified" didn't exist, because it's so misleading! Strong's concordance gives the meaning of the word "to render righteous", so it just means "to be made righteous", and means exactly the same as 4v22.

Once one has realised that righteousness is imputed as a free gift by God, and therefore we are completely freed from having to keep the law (trying to be righteous), the natural question which arises in all our minds is "what? so it doesn't matter if we sin then?" (6v1,15)The rest of these two chapters are Paul trying to deal with this question. In 6v21-23 he sums up his argument by saying "why would you want to turn back to those things from which you have been freed, when you've got so much better a thing to look forward to than the wages of sin?".

5:1 So continuing our theme from yesterday we have peace with God – not because of our own righteousness but because of that which has been imputed to us.

6:12 In saying ‘let not sin reign’  Paul is speaking of conflict. The conflict will not end until the resurrections. If we accept this we will not be surprised when we sin. We will realise that we are ‘counted’ righteous because of our selves we are not righteous.

6:23 The choice is between these two; DEATH and LIFE. Scripture recognizes decrees of punishment and of glory, but there is no neutral territory between the end result. LIFE or DEATH.  We all must make a choice.

6:16 We have no righteousness of our own; it is attributed to Yahweh.  The righteousness we receive is based upon obedience.  True obedience is dependent upon the correct spirit with which it is employed (Psa 32:2; Rom 4:6).  If righteous acts are done without the correct spirit, they are not acceptable to Yahweh.  This was true for Israel in Isaiah's time (Isa 64:6), as much as it was for the scribes and Pharisees in the time of Christ (Matt 5:20). 

(Rom 5:3-4) - We have listed here in Romans some of the benefits of tribulation/suffering. We all go through some sort of tribulation/suffering in the course of our lives. And certainly some have lives with more challenging circumstances than others. At times we might be sad, discouraged, bitter, angry with life circumstances, etc. and allow them to impair our service to God. On the other hand, we can reap spiritual benefits from suffering. If our lives were to have no hardships perhaps we would be more absorbed in the cares of this world leaving less room, less desire to serve God, and less of an eager yearning for His coming Kingdom.

We see how Job suffered and at the end all who had been of his acquaintance before comforted him (Job 42:11). Perhaps even his adversary/satan was won over. Sometimes tribulation/suffering is for our benefit, sometimes for the benefit of others, sometimes perhaps for a collective group benefit that may be present and/or even future.

5:20 The law highlighted what sin is. It is not that more wrong was done after the law was given. It was that the law enabled man to see what displeased God as Paul explains in Rom 6:7

6:9 death ‘hath no more dominion over him’ quotes, and explains Psa 19:13 where the faithful servant of God wishes to be delivered from presumptuous sins.

5:15,19 Popular Christianity believes that Jesus died as a substitute for man's sin. By that understanding, all humankind is saved. Scripture, however, does not agree. God's grace, through Jesus, is extended to many not to all. By the work of the Lord Jesus, many are made righteous, not all.

5:20 Here Paul is redressing the erroneous presentation of his view that some accused him of as recorded in Rom 3:8.

5:2 Hope is an essential ingredient in our walk of faith. We hope for eternal life which will release us from the pain of our present experience, and free us to worship Yahweh without any distraction.  Unless we have this hope, our experience in Christ is void (Titus 1:2; 3:7).

5:3,4 We will encounter tribulation in this life (1Thess 3:4). But, if we have patience under trial, we will endure (2Thess 1:4). The experience (trust) through endurance will build the character that Yahweh desires in us (1Pet 1:7). That character (trust through experience) will give us the confidence to stand before Jesus when He returns, holding firmly the hope of eternal life (1John 2:28).

5:5 If we build the necessary qualities to stand confidently before Jesus, then our hope (of the Kingdom) is not ashamed (invalid).

And so, let us remember a simple, but effective, formula to guide us on our walk to the Kingdom: Rejoice in hope, be patient in tribulation, be constant in prayer (Rom 12:12).

5:6-8 Humankind was without strength (KJV); still weak (ESV).  Therefore, humans were not able to deliver themselves from death. Only the sacrifice of Jesus could do that.

However, even after becoming a disciple of Jesus, a person is still unable to save him/herself. He/she is totally reliant on divine power to gain eternal life (Jude 1:24).

5:10,11 Jesus’ death was essential for salvation; but equally important was His resurrection.  That is the reason we celebrate both aspects in sharing bread and wine in remembrance of Him.

Because of Jesus’ death and resurrection, we have received the atonement (KJV); received reconciliation (ESV), which brought Yahweh to us (2Cor 5:18,19).

5:15,16 Through Jesus we have received a free gift.  We pay nothing except obedience. A great debt has been paid for us, one that is impossible for us to repay: by cancelling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross (Col 2:14) (ESV).

5:5 ‘shed abroad’ echoes the language of Acts 2:17.

5:15 The idea of the ‘offence of one many be dead’ is quoted by Paul in 2Cor 5:14. Another example of how the letter to the Romans is used elsewhere in the New Testament.

The "peace with God" in 5v1 is not the tranquillity kind of peace, but the aftermath of war kind of peace. We are sinful (v8), not "good" or "righteous" (v7), but weak and ungodly (v6). This makes us enemies of God (v8, 10) and subject to His wrath (v9) unless we make peace with Him by taking His offer of reconciliation (v10-11). Looking at the situation in this light may make us less likely to sit on the fence about baptism.

6:4    ‘buried with him by baptism’ is an idea which Paul uses again in Col 2:12. Another example of the letter to the Romans being used in the later inspired writings.

Rom 5:18-19

"Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life... so by the obedience of one shall many be made righteous."

Brother John Thomas clarifies this in Elpis Israel, pages 132-137 - fourteenth edition.  He writes: "The apostle then brings to light two sentences, which are co-extensive, but not co-etaneous in their bearing upon mankind. The one is the sentence of condemnation, which consigns 'the many' both Jews and Gentiles, to the dust of the ground; the other is a sentence which affects the same 'many', and brings them out of the ground again to return thither no more.... It is obvious that the apostle is not writing of all the individuals of the human race; but only of that portion of them that become the subject of 'a justification of life', (Greek letters). It is true, that all men do die; but it is not true that they are all the subjects of justification. Those who are justified are 'the many', (Greek letters), who are sentenced to live for ever..."

Rom 6:19

“I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.”

E.W. Bullinger in Figures of Speech Used in the Bible writes: “I.e., ‘To [work] iniquity’: and ‘to [work] holiness.’”

6:5   The idea of being ‘in the likeness of his death’ is used again – Phil 3:10. Another example of the letter to the Romans being used in the later inspired writings.

6:15   Paul returns to the possible excuse that might be made  - Rom 6:1 -

Rom 6:1

“What shall we say then? Shall we continue in sin, that grace may abound?”

One of the most important and beautiful Bible themes is the grace and mercy of God, but like other Biblical themes, this has become a focus of controversy too. One reason people are confused about such matters is that they study only part of what the Bible says and do not put it all together. Another reason is that people ignore certain passages that seem to teach differently from what they have believed and been taught. So they may study certain passages that teach about grace, but then ignore other passages. Like most false doctrines, it contains just enough truth to camouflage the error. The result is confusion. For example:

Universalism claims God’s grace will save everyone; Catholicism claims only they  may dispense God’s grace; Calvinism claims God’s grace is extended only to a predestined few whom God unconditionally chooses, regardless of who they are; Protestantism claims grace and faith only will save, and that obedience is not necessary. Various other churches claim obedience is necessary, but after “baptism,” one will remain in God’s grace regardless of their continued disobedience.

We read in John 1:17 that grace and truth came by Jesus Christ; they work together. In John 17:17, we read that God’s word is truth. From this we may confidently deduce that grace works according to God’s word. Only God may extend His grace to whomsoever He will. We may take it upon ourselves to extend God’s grace, or we may limit His grace, but what does God say we must do to receive and stay in His grace?

The Bible contains many examples of people who received God’s blessings by grace, but they had to meet certain conditions. They did not earn the blessing; it was still a matter of grace.

“Grace” is first mentioned in Gen 6:8: “Noah found grace in the eyes of the LORD,” and commanded him to build an ark and gave instructions how it was to be built. Noah met the conditions, and he and his family were saved. Noah continued in God's grace by his obedience in meeting the conditions God gave him (cf. 2Cor 6:1; Acts 11:23; cp. Acts 13:43). 

God gave Jericho to Israel. To take the city, the people had to march around Jericho once each day and seven times on the seventh day, blow their horns and shout. This took faith (Heb 11:30). If they had not met these conditions, they would not have received grace, or favour from God. It was conditional. Heb 10:39; 11:6 illustrate the kind of faith God is pleased with and to be saved by His grace. Again, we cannot earn it, but there are conditions that must be met.

Elisha told Naaman to dip seven times in the Jordan River for his leprosy to be cured (2Kin 5:9-14). It was not the waters of the Jordan that healed him.  Naaman was obedient, met the conditions and grace was extended to him by God.

With only 300 men, Gideon defeated an innumerable host of Midianites.  Did they earn God’s unmerited favour, or grace? No, but, there were specific conditions from God they met and grace was extended to them (Judg 7:1-22). 

The Old Testament examples illustrate New Testament salvation by grace through faith. Both require conditions that must be met (cf. Gen 19:19; Rom 15:4; 1Pet 3:20-21). If grace is unconditional, then everyone will be saved, but this contradicts passages in Matt 7:13-14,21-23; Matt 25:14-46; 2Thess 1:6-12). It is the false doctrine of UNIVERSALISM. The fact that many will be lost is to acknowledge that grace is conditional – not universal.

By faith we have access to God`s grace (Rom 5:2), but there are conditions, which we must meet (Rom 3:22-26; Rom 4:16). We read in Rom 10:17 that “faith cometh by hearing, and hearing by the word of God.”

Grace must never be taken for granted or abused, because if we do, then we cheapen God’s grace. Grace is not synonymous with mercy. While the terms have similar meanings, they are not the same. Grace is extending kindness, an unmerited favour; mercy is God not punishing us as our sins deserve. Instead of judgment, we receive salvation by His grace (cf. Heb 4:16).

5:21    Sin reigned unto death. The counterpart is that “grace” will reign through “righteousness”.  Through God’s righteousness He will be gracious. The way we can be reconciled is highlighted by our sinfulness being recognised by a gracious God who is willing to forgive. 

5:14,17            The idea of death reigning forces us to see sin as a ruler, as a king, who would like to demand our submission to it.

Rom 5:12-14 – the nature of Christ

“Wherefore as by one man (Adam) sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:… Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come (Christ).

Luke 3 gives us the genealogy of Christ as descended from Adam, therefore, Christ was born with a sinful nature; otherwise, this passage of Scripture would be wrong!

A newborn infant who has never committed sin can die. Why? Because of the baby’s sinful nature inherited from Adam (cf. Psa 51:5). Christ could not have died if he did not have sinful flesh inherited from his mother, and if he did not die then our faith is in vain (1Cor 15:12-18)! These Scriptures would be wrong!

Christ came in the likeness of sinful flesh (Rom 8:3). Christ was made in the likeness of men (Phil 2:7,8). “Likeness” means “in like manner,” as we. If Christ did not come in the likeness of men - us, who are made in the likeness of Adam after he sinned, these Scripture passages would be wrong!

Christ partook of the same flesh as we, human flesh and blood (Heb 2:14) Flesh and blood describes a mortal being (cf. Lev 17:11). Sin is synonymous for death (Rom 6:23). When Christ rose from the dead he became flesh and bones (Luke 24:39). If Christ did not partake of the same flesh as us, these Scriptures would be wrong!

God, Himself, made Christ to be sin for us that we may become the righteousness of God in him (2Cor 5:21; cf. Isa 53). We know Christ did not commit sin, so then what was his sin? – his sinful human nature! Christ suffered and had to die for himself too because he bore the same sinful human nature with us. To believe otherwise, these Scriptures would be wrong and a direct contradiction of innumerable Scripture passages, including Acts 4:12, as we can be saved only through Christ! As our High Priest, he had to save himself first, sacrificing himself for himself, before he could save others (cf. Lev 9:8-16) Heb 7:24-28 proves the analogy. Psa 91:16 shows that Christ needed salvation. The “length of days” plus, “show him my salvation,” are one clause, long life referring to the ultimate salvation - immortality.  Christ died a young man, so we know long life in this verse did not mean old age in terms of natural years (cf. Isa 53:10).

If these Bible passages are all wrong and Christ did not have a sinful nature as taught by some, then we can forget about the Bible being the Holy Spirit inspired and infallible word of God. If this is true, we are wasting our time; we might as well live as the Romans who during one of their celebrations before going to battle toasted: “Eat, drink, and be merry for tomorrow we die.”

Rom 5:12-14

A reader writes: “… Did Christ have to atone for his sinful nature? … the Bible says the wages of sin is death, not the wages of a sinful nature is death... ?”

My reply: The issue of clean flesh and the Atonement really cannot be separated, as one affects the other. The sacrifice for the atonement for sins had to be “without blemish.”  When the Israelites brought a sacrifice to the LORD, they had to lay their hand on the head of the sacrifice and confess their sin. This action symbolized the transfer of sin to the offering and rendered the animal fit to atone for the sin of the offerer (Lev 1:4). Keep this in mind, as I will elaborate on this further down.
Even if you want to separate Christ’s “no need for atonement since he had no sins to atone for” (which is incorrect in and of itself as it totally disregards his fallen human nature as taught in the Bible), there are several passages in Scripture, which speak of our sins being “laid upon” Christ, and of his “bearing” sin/iniquity (Isa 53:6,12; 2Cor 5:21; Gal 3:13; Heb 9:28; 1Pet 2:24. On the basis of Scripture, our sins were imputed to Christ. This does not mean that our sinfulness was transferred to him, but that the guilt of our sin was imputed to him. Christ suffered, “the righteous for the unrighteous” (1Pet 3:18).

It is wrong scripturally and morally to claim that uncommitted sin cannot be personally transmitted. This contradicts Scripture. In addition, Christ’s very nature being mortal required atonement before receiving immortality.

Christ had to atone for our sins laid upon him (2Cor 5:21). Christ knew the purpose for which he was created, and though “straitened” till all was accomplished, and though it was the will of his Father, he still had a choice (cf. John 10:18). Like Moses, he could have chosen to enjoy the pleasures of sin for a season, or chosen to do the will of the Father. The Father still judged His son, though he did not commit sin. Christ died for our actual committed sins without repenting of those sins since he did not commit them. I think we fail to see this. Consider this that if Christ had not been obedient, he would have sinned and would not have been able to atone for himself or us; he would not have received immortality! How can anyone claim that Christ was a sinless natured being? Did Christ not die? Christ had the propensity to sin because of his very human sinful inherited nature. If angels with sinless natures could die, what hope is there for us when immortalized, and still have the propensity to sin and die? It is ridiculous, yet this is what it comes to. It does not make sense.
The sacrificial animals in their death took the place of the death due to the offerer. Though the animal was without blemish, it still had a fallen nature as they are under the curse too (Gen 3:14). It was “forfeit for forfeit.” These sacrifices were pre-figurations of the one great sacrifice of Christ. Note Rom 5:14 tells us: “Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come (Christ).” For Christ to have died, sin had to have “reigned” in his flesh even though he had “not sinned.” This required to be atoned for. Consider also Heb 9:28: “So Christ was once offered to bear the sins of many; and unto them that look for him shall he (Christ) appear the second time without sin unto salvation.” What sin? Christ did not commit any. When Christ returns, unlike the first time, he will come without a sinful human nature, having conquered it. If this had not been the case, why would the apostle Paul state that when Christ returns he will do so, “without sin”? It would be non-sequitur! Sin is sin, and the phrase, “the wages of sin is death” is not limited to only committed sins and to claim Christ did not need to atone for himself because he did not commit sin is wresting Scripture.
The problem is some abandon the plain teachings of Scripture that require comparing Scripture with Scripture for answers, and substitute a variety of complex and contradictory teachings and by fleshly reasoning and “logic,” confuse and destroy the basic concept of Christ’s Atonement.

5:17  The contrast is amazing. Whilst one man brought death upon all one man (Jesus) brought to light eternal life – an end of death. Humanly speaking one might have expected each man who was a sinner and bound to die to earn salvation by a change of behaviour. But no. In prospect eternal life is available through the efforts of one man.

6:14      The way I which sin is not to dominate our lives echoes David’s concern in Psa 119:133 where he sees being instructed in the word of God as the antidote to be a slave of iniquity.

Rom 5:11

Rom 5:12-14

“… For until the law sin was in the world: but sin is not imputed when there is no law...”

The word Paul used here for imputed is ellogeo, # <1677>, “… put on account…”

The only other place this word is used is found in Philem 1:18, “put,” # <1677> wherein Paul said to charge anything Onesimus owed him to his [Paul’s] account. The Complete Jewish Bible (CJB) reads: “For what law brings is punishment. But where there is no law, there is no violation [of the Law].”

Imputed is incorrectly translated here by the translators and so entered in Strong’s. The actual word for imputed is logizomai, # <3049>, “… to take an inventory, i.e. estimate…” What the apostle Paul said in v. 13 is that where there is no law, people cannot be charged with breaking it.

There are those who will quote Acts 17:30 that God winked at sins up until Christ! This is a false teaching and totally taken out of context because God never winks at sin! Winked is hupereido # <5237>, “to overlook, not punish.” What did God overlook? He overlooked the ignorance (v. 23), but now commanded everyone to come to a knowledge of the known, living God and worship Him His way, and no other way, because there is a day appointed for Judgment (v. 31). We have no excuse to remain ignorant today!

Even before the Law of Moses was given, people sinned, but were not accountable to the Law since it did not exist until given at Sinai to Moses. It does not mean no other laws existed and no accountability to such laws (v. 14). When Paul wrote “where there is no law there is no transgression” (Rom 4:15), he did not mean that before the Law of Moses people could live any way they wanted. If this were true, how would we account for God’s judgment in Gen 6? Gentiles who didn’t have the Law, sinned (cf. Gen 13:13; Luke 12:48; Rom 2:12-14;). If there really was no law and could not be charged with sin, would it have been fair for God to charge them in not keeping what they did not know anything about? There were always some forms of laws under God and under the government they lived to which they were accountable (cf. Rom 13). It did not always refer to the 10 Commandments, either. Many more laws were given by God since. Furthermore, it is important to state that God’s laws are not retroactive. These did not sin, though, the same way as Adam did who broke God’s direct stated command to him. Nevertheless, as descended from Adam we are all guilty sinners even before God instituted His Civil, Ceremonial, and Moral laws. (cf. Rom 2:12-16).

No transgression does not mean, “no sin.” Transgression, # <3847>,parabasis, means “violation” Sin, # <266>, hamartia, “to err, sin, offence, faults, trespass [cf. from # <264>]. Should we transgress a certain given law, we sin (1John 3:4) even if in ignorance (cf. Lev 4:2; Num 15:25). By nature, we are sinners, as well as by acts (cf. Matt 15:19). Sin is more than a violation of the 10 Commandments (cf. Rom 14:23; 1John 5:17; James 4:17), and has its roots in the heart, which influences the mind, and finds expression through our words and deeds (Matt 15:19,20; Heb 3:12; James 1:14,15).

5:6      We, like Abraham, are weak in our own strength. But Abraham was not weak in faith – Rom 4:19. We should have our strength I faith, not our own strength

Rom 5:13,14

“For until the law sin was in the world: but sin is not imputed where there is no law. Nevertheless death reigned from Adam to Moses, even those that had not sinned after the similitude of Adam’s transgression…”