Comments for August 1

v.33 - The abject grief and emotion caused by this incident (which continues in the next chapter) is very worthy of our quiet reflection and meditation. Even though David's experiences generally were far bigger than ours ever will be, even so we can find great comfort in the fact that his emotions are recorded for us so graphically, so that we can relate to his situations.

v.18 - Even though this part of the record says that Absalom had no children we know [2 Samuel 14:27] that he had 'three sons and one daughter'.

v.10 - It seems that often when we hear a person described as 'a certain man' or 'a certain woman' then this is a person that is doing God's will, or at least standing for good in his or her actions. Maybe this is always the case. I haven't checked. This man, whose name is not disclosed here, would not lift his hand against the king's son, or more specifically against the King's decree. Joab, however, did not share his scruples.

In the way that David had commanded his men not to harm Absalom (2 Samuel 18:5) he created a terrible problem for them. He was the cause of all the trouble. So one man listened to David's request and left Absalom hanging in the tree. Another - Joab - disregarded the command of the king. He was a military man who knew the implications of Absalom's uprising. Maybe they should have left things for God to deal with?

:21-30 Ahimaaz's desire was to minimise the trauma to David about the death of Absalom. Cushi, on the other hand, simply passed on the message. Both were able to give a message but Ahimaaz thought about how to give the message in the kindest way. This is a lesson for us. It is not only what we say that is important. The way that we say things is equally important.

v.19 "...LET ME NOW RUN..."
It's amazing how the Kings were able to determine the nature of the news by who was running.
Our conduct does not go unnoticed.

18:18 Absalom violated the law ( Lev 26:1) in setting up a pillar. So we see his vanity got in the way of his service to God. 'pillar' here is the same Hebrew as 'standing image' in Leviticus 26.

V.11-13 Nowhere does the record say anything more revealing of the character of Joab than that. He was utterly ruthless. All that he did was for his own power. Then he still had to plunge three darts into the heart of a defenceless man. 

David was as genuinely sorry over Absalom's death as he had been by Saul and Jonathan's killing. The principle in Christ's model prayer, "Forgive us our sins; for we also forgive every one that is indebted to us" (Luke 11:4), was indeed practised by David 1,000 years before Christ.

V.5 This charge "Deal gently with the young man, even Absalom" which David gave to his generals, proceeded not only from his overwhelming affection for his children, but from his consciousness that this rebellion was the chastisement of his own crimes, Absalom being merely an instrument in the hand of retributive Providence.

V.3 David was constrained by the people not to join them in the campaign.  Had he been there, it is unlikely that Joab would be so bold as to kill Absalom.  I wonder if Joab was instrumental in persuading the people to influence David not to come.  That way he would have a free hand to dispense with Absalom.

18:3  David is now an old man, but he intended to go into battle. This contrasts with his behaviour – 2Sam 11:1 . Given the uprising of Absalom can be seen as a consequence of his sin with Bathsheba we might conclude that we are being told of his willingness to go to battle so that we can see that he is a changed man.

18:4  In ‘standing by the gate’ David showed his association with the men going to the battle. In like manner, even if we are unable to go out on a particular work we can show our association with that work. We can tell those who are involved of our enthusiasm for the activity or try to provide some support work for the task.

The death of Absalom was a heavy burden, and it is impossible for any of us not to sympathize with the outburst of feeling that David showed at this time. All the thoughts of victory he had won as king were completely wiped out by the loss that he suffered as a father. His affection for his worthless son, was greater than for what it would have been for anything else that he could have suffered as king.

18:33  David’s feelings towards Absalom were a blot on David’s attitude to the way that the people and Joab had secured the kingdom for David.

V.1 It is not certain how many men David had recruited.  Josephus believes it was 4000.  Others think that it was 10,000, taking a hint from v.3.

V.33 David's mourning for the death of Absalom is quite understandable, as a father.  But, as a king, he should have given the order for Absalom's death earlier, because Absalom was a murderer.  If the murderer had not been his son, David would not have hesitated. 

We recall the swift punishment of the opportunistic Amalekite (2Sam 1:14,15); and the men who murdered Ish-bosheth (2Sam 4:12), for example. 

The lesson for us is that we should not give special treatment to our family members, over others, when a matter of justice is concerned.  Right is right in God's eyes (1Tim 5:21).

18:2-3 When Joab went against Rabbah David stayed at home – 2Sam 11:1- and committed adultery with Bathsheba. Now, even though he is an old man, he does not want to make the same mistake of remaining ‘at home’ but is persuaded of the sense of avoiding becoming involved in the conflict.

V.1 The phrase, numbered the people (KJV) is different from the same phrase, numbered the people (KJV) found in 2Sam 24:10.  Two different Hebrew words are use for numbered.

In this verse, numbered comes from the Hebrew word pakad which means to assemble or muster.  In 2Sam 24:10, the word for numbered is saphar which means to enumerate.

Other versions, like the ESV, make the distinction between the two cases in their translations.

Mustering men for war was acceptable in the sight of Yahweh.  But, counting men (to determine the shape of the army) meant reliance on the flesh, rather than trusting the strength of Yahweh.  This kind of numbering constituted sin.

V.8 Wild beasts could have been a consideration for a scattered army in the woods.

V.9 Absalom had charmed his way into the hearts of men.  But, it was Absalom’s hair, the object of his vanity that became his sudden downfall: Charm is deceitful, and beauty is vain… (Prov 31:30, ESV).  Suddenly, Absalom was caught, trapped, and about to pay for his treason (Ecc 9:12).

V.18 Absalom had nobody to carry on his name, and so he made a monument to himself.  He thought, in his conceit, that he could perpetuate himself.  But, traitors are soon forgotten (Prov 10:7).

18:5 David’s charge, which was ignored – 2Sam 18:14 -, was not really sensible advice and showed David still had a soft spot for Absalom.

2Sam 15:31;17:23 - Ahithophel betrays the beloved and then hangs himself not unlike Judas (Matt 27:3-5). 2Sam 17:27 - Mahanaim means "two camps" just as we have the "Spirit of life" vs "condemned sin in the flesh" (Rom 8:1-6). 2Sam 18:6 - mentions a "battle" (Christ had to battle against sin just we do - Heb 4:15) and "wood" [Heb. "ya'ar" (3293) means "wood, thicket, etc."].  2Sam 18:9-10 - Absalom is riding on a mule, Absalom receives a blow to the head (Gen 3:15), Absalom is left hanging in a tree. 2Sam 18:2;18:14 - two mentions of "three" perhaps remind us of the three days Christ was in the pit and rose to victory (an example of divine perfection) on the third day having defeated him that hath the power of death, the devil/sin (Heb 2:14). 2Sam 18:15 - Absalom was slain by "ten" (a number thought to be representative of judgment, completeness, the perfection of divine order) men who surrounded him (Psa 22:16). 2Sam 18:17 - Absalom was cast into a pit covered with stone; he was of a sinful fleshly nature and defeated. 2Sam 18:33,32 - the beloved's own flesh (fleshly nature?) was killed (Rom 6:6;Gal 5:24) and perhaps Absalom represents fleshly nature if not sin. 2Sam 18:24,33 - the beloved arose (was sitting and then went up) when two messengers/angels came to him (2Sam 18:28,31;John 20:12). 2Sam 18:31 - the messengers/angels brought a message of "good news" (NIV) or "Tidings" (KJV) and "deliverance" (NIV). 2Sam 18:4,24;2Sam 19:8 - the beloved arose and all the people came before the king who was at the "gate" [Heb. "sha'ar" (8176) means "opening, door, gate, gate of entrance, port, city"] perhaps reminds us of Jesus who said "...I am the 'door' [Grk. thura (2374) means "door, any opening like a door, an entrance"]: by me if any man enter in, he shall be saved..." (John 10:7-9). 2Sam 18:2 - "Ittai" (863) means "with me" and is an example of a Gentile who was faithful to the beloved and will perhaps be saved.

2Sam 18:18;14:27 - how do we reconcile one part of the Bible where it says "Three sons and a daughter were born to Absalom" with another passage where he erected a monument to himself as he has no son to carry on the memory of his name? One possibility is perhaps his sons died when they were very young.

18:6   The “wood of Ephraim” no longer exists. The land of Israel was covered with trees right up to the time of the British control of the land. The trees were by and large cut down then to be used for various activities.

18:3   In  Psa 3:6 David, when speaking of Absalom’s uprising, tells us that he will not be afraid of 10,000. Maybe his comment is a reflection on what he is told here by his army.

The deep, dark, woods

Notice in v8 "the wood devoured more people than the sword devoured". What was it about those woods that made them so dangerous? The woods of Ephraim sound like something out of a Tolkien story! Note also in Josh 17:14-18 the people are reluctant to live there.

18:9   We might have thought that Absalom would have been riding a horse. However because of the injunction – Deut 17:16 -  horses were not used in David’s day.

18:10-13       It is clear that Absalom was a threat to the kingdom of David. However the man who saw Absalom in the tree had more regard to David’s words than the possible consequences of keeping Absalom alive.

18:2   2Sam 15:19-20 shows that Ittai, a gentile, was faithful to David. So David now uses him to help to defeat Absalom’s uprising.

18:33  David’s behaviour shows the depth of feeling she had for Absalom. It must be that David’s love for his son was so great that he overlook all his failings.  Rather than criticise David for this maybe we should be thankful that our heavenly Father has such a love for us that he will overlook our shortcomings if we are repentant.

18:24  David must, at this time, have been filled with great foreboding. What was going to happen, he would have wondered. If he was to return to Jerusalem as king then Absalom’s rebellion would have to be quelled and quelled quickly. Was it possible for the rebellion to be quelled and Absalom remain alive? Clearly David hoped so. But what did he expect?

18:14 David had prayed – 2Sam 15:31 – about Ahithophel’s counsel and now we see that prayer was answered.

18:24-25 In these days of instant communication it is hard to imagine not knowing what was happening on the battle field. We have got so used to instant communications anywhere in the world.

18:25-25 In these days of instant communication it is hard to imagine not knowing what was happening on the battle field. We have got so used to instant communications anywhere in the world.

18:10-13 The man who would not kill Absalom because of what David said showed great loyalty to David. His unwillingness to be bribed by Joab enhances our understanding of his integrity – but he is not named. We can take comfort from knowing that he is known to God. There are thousands of unnamed men and women who are known to God for their faithfulness. In this we can take great comfort.

18:7 that 20,000 of Israel who had associated themselves with Absalom were killed gives us an indication of the size of the following that Absalom had. He had done a good job of perverting the minds of the people!

18:4 David had spent his life instructing and leading men, both in battle and in faithful judgment. But on this occasion we see him now being instructed by those he had taught.

There may come a time in our lives when we look to those we have instructed to provide us with wise counsel.

v.4 - right to the end, God continues to offer salvation to these people under the covenant relationship that they had with him, if only they would keep their side of the covenant. Time after time the prophets (especially Jeremiah) bring these warnings and time after time they are ignored. We see this trait of human nature so clearly in others, so let us look carefully to ourselves. Are there ways in which we continually ignore the warnings God gives us? Isa.28:16, Mark 16:16, Luke 8:12, John 3:15-18,36.

v.24 - 'as ... I live saith the LORD' is a mark of the certainty of Yahweh acting on his own behalf. [Numbers 14:28 Isaiah 49:18 Jeremiah 22:24 Zephaniah 2:9]

v.5 - Scripture is full of these sworn guarantees from God of the consequences of wrongdoing before Him, and yet throughout the ages mankind has never learnt. We need to remember this before we start thinking of ourselves as above these things. We are cast in the same mould as all of the wrongdoers in the past and need to take heed.

22:2, 4, 30 The threefold mention of the throne of David should have caused the king to realise that he had a responsibility to reign that there would always be a man on David's throne. The warning of the prophet was that if he did not reign properly he would die childless (22:30) and so the line of kings sitting on David's throne would cease.

:11 'Shallum' is in fact 'Jehoahaz' - see RV margin. He was taken captive by Pharaoh Neco (Ezekiel 19:4 2 Chronicles 36:4)

22:2,30 In speaking to Zedekiah of the 'throne of David' Jeremiah is emphasising to this man who was of David's line, his responsibilities.

V.30 "no man of his seed...upon the throne" This explains the sense in which "childless" is used. Though the succession to the throne failed in his line, still the promise to David (Psa 89:30-37) was revived in Zerubbabel and consummated in Christ.

If Judah had listened to Jeremiah, then a blessing from God would have followed (Jer 22:3,4). Even at this late stage, God was still prepared to forgive, and to remove the punishment.  But if they would not listen, they were made fully aware of the consequences.  God is extremely just.

22:12  The historical record of the death of ‘Shallum’ is found in 2Kin 23:34 . So placing confidence in Egypt was not a good idea!

V.13-19 During the reign of Jehoiakim, covetousness, oppression, and violence were rampant, there was no fear of God. Even the example of a godly father was insufficient to influence him, so we see the sentence that was pronounced upon him in V.19 " He shall be buried with the burial of an ass"

Vs.1-9 The proposition that Yahweh places in front of Zedekiah is reminiscent of the blessings and curses of Deut 28.

Vs.10-12 Josiah, considered a good king, had been killed by Pharaoh Neco. He was succeeded briefly by his son Shallum (Jehoahaz) but then taken captive to Egypt never to return.

Vs.13-19 Shallum's successor to the throne, his older brother Jehoiakim, would be disgraced in death for his ungodly conduct.

Vs.20-30 Jehoiakim's son Jehoiachin (Coniah) would briefly reign before being taken to Babylon, there to die.

22:7 The men with destroying weapons are seen, in vision, by Ezekiel – Eze 9:1-2

22:6  In saying ‘thou are like Gilead to me’ the prophet is saying that God has a high regard to the king – because he is of the line of David. However this high regard is not sufficient of itself for God not to bring His judgements against him. Being a ‘son of God’ does not remove from us the responsibility of obeying His word. If anything it heightens that responsibility.

V.23 This verse refers to the temple, which was made from the cedars of Lebanon.  The irony how gracious thou shalt be (KJV), shows how pitiful the temple (and all Jerusalem) will be in the eyes of the Babylonians.  They will destroy without hesitation or remorse.

22:19 Jehoiakim was taken captive to Babylon. This is detailed in Eze 19:8-9

Jer 22:8-12, Jer 22:24,25 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.6,7 Gilead was renowned for its spices, balm, and myrrh (Gen 37:25).  These were popular products, but they were very expensive.  Balm was worth twice its weight in silver, for example. But, Gilead was also famous for its magnificent oak trees.

Lebanon is the majestic mountain region where the towering cedar trees grew.

Yahweh vowed to cut down Judah and make it desolate, as if He would hew the beautiful stands of trees of Gilead and Lebanon, to create a wilderness. 

Trees, in the Bible, are often symbolic of people (e.g. Judg 9:8; Isa 10:18,19; Rev 8:7).

V.19 The corpse of an ass was usually thrown into a field and left for the wild animals and birds to consume (See Jer 36:30).

V.20 The theme of trees (people) is carried on from vs.6,7. Bashan was noted for its oaks (Isa 2:13).

V.23 Lebanon, here, is a reference to the cedar that was used to build the temple.  Therefore, it is Jerusalem that is the subject of this verse.

V.29 Earth (KJV); land (ESV) is pronounced three times.  The reference is to the three kings Shallum, Jehoiakim, and Jeconiah.

22:8-9 The destruction of Jerusalem by the Babylonians was not just for the benefit of the children of Israel. Remember they were sent to Babylon for their own sakes – Mic 4:10- but it was so the nations could see that the God of Israel expected obedience to His word.

Jer 22:28,30  Coniah (Jehoiachin) was not childless, he had 8 sons (1Chron 3:17).  His seed were to be written off as regards sitting on the throne of the Lord was concerned.  His seed would not prosper in sitting on the throne of the Lord to rule over Judah.  We see in 2Kin 24:15 that Jehoiachin was carried away captive to Babylon.  Nebuchadnezzar installed Jehoiachin’s uncle Zedekiah, as King in Judah in his place (2Kin 24:17 ).  In this way Coniah’s Jehoiachin’s seed did not prosper in kingship.  However, his seed, Salathiel is to be found in the line of Christ, Matt 1:12

22:16  In speaking of the way in which Josiah judged the poor and needy we see that Jeremiah is likening Josiah to Messiah – Psa 72:4

22:30   ‘write this man childless’ marks a cessation of the dynasty of the throne of David. God had promised –  2Sam 7:16 – that David’s throne would continue forever. However it was to be removed because of sinfulness. There is, however, a promise – Jer 33:17– of continuance. So we have to conclude that the continuance of the throne of David will not be through the sinful sons of David.

22:5    The “house” that God is speaking of is the temple which Solomon built according to the pattern that God gave him – 1Chron 28:11 reinforcing the responsibility that came with being of the line of David spoken of in verses :2,4.

22:10-16     Josiah is the “father” of verse :15. His faithfulness is spoken of in verse :16. The clear indication is that Jehoahaz took no notice of the way his father behaved. Hence he was to go into captivity and die there in Babylon. 

God: Jealous by name

"And many nations will pass by this city; and everyone will say to his neighbour, 'Why has the Lord done so to this great city?' Then they will answer, 'Because they have forsaken the covenant of the Lord their God, and worshipped other gods and served them.'" Jer 22:8-9

Just as God used His extraordinary blessings on Israel and Judah to proclaim his greatness and glory to the nations, He now uses His punishments to show the nations His jealous nature. It might surprise us to find out that God is jealous by nature, but it is stated clearly many times in scripture.

"For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God" Exo 34:14
 

Contrary to popular belief jealousy is not wrong. Misplaced jealousy over what is someone else's, called covetousness, is clearly wrong (see Exo 20:17). Jealousy is right when it concerns your own property that is being taken by someone else, and specifically when it is your wife for whom you are supposed to be the only one:

"If any man's wife go aside, and commit a trespass against him, and a man lie with her carnally, and it be hid from the eyes of her husband ... and the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled...  This is the law of jealousies, when a wife goeth aside to another instead of her husband, and is defiled." Num 5:12-29

Both Elijah and the Apostle Paul are mentioned in the Bible as being jealous in a Godly way (see 1Kin 19:10 and 2Cor 11:2).
 

22:13  The throne of David has been mentioned already in this chapter in verses 3,4. This is the “house” that should have been built – the house of David. However it would appear that Zedekiah had been focusing on his own physical house.

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)

   I. Ninth Sermon - Against Judah's Kings (Jeremiah 21:1 to 23:8):

      5. chapter 22 of Jeremiah takes place chronologically before chapter 21 and likely during the reign of Jehoiakim; after "Josiah's<2977>" 31 year reign his fourth son born  "Shallum<7967>" (2Kin 23:29-31;1Chron 3:15) renamed "Jehoahaz<3059>" reigned for three months circa 608 BC until deposed by Pharaoh Neco who took him to Egypt where he died in captivity; Neco then installed as a vassal king Josiah's second son (25 years old at the time 2Kin 23:36) born "Eliakim<471>" renamed by Neco "Jehoiakim<3079>" who reigned circa 608-597 BC, but after the Egyptians were defeated by the Babylonians at Carchemish in 605 BC and Jerusalem was besieged by the Babylonians Jehoiakim switched loyalties to Babylon, then a failed Babylonian invasion of Egypt in 601 BC had Jehoiakim switch loyalties back to Egypt resulting in the Babylonians besieging Jerusalem and Jehoiakim's body being thrown over the city walls before the siege ended; for 3 months and 10 days Jehoiakim's son "Coniah<3659>" short for "Jeconiah<3204>" also named "Jehoiachin<3078>" reigned until deposed by Nebuchadnessar circa 597 BC who then installed as a vassal king the third son of Josiah first named "Mattaniah<4983>" (2Kin 24:15-20;Zeph 1:1-8) later renamed by Nebuchadnezzar "Zedekiah<6667>".
    

   I. Ninth Sermon - Against Judah's Kings (Jeremiah 21:1 to 23:8):

      6. Jer 22:1-9 - V1 Jeremiah sent directly to the king's house and would later speak inspired words pronouncing the fates of Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; VS 1-9 the king and people were to execute judgment, moral rightness, a care for the most needy, else the house of David would become a desolation; V3 (KJV) "judgment<4941>", "righteousness<6666>". "the spoiled<1497>", VS 3-4 (NIV) "This is what the Lord says: Do what is just and right. Rescue from the hand of his oppressor the one who has been robbed. Do no wrong or violence to the alien, the fatherless or the widow, and do not shed innocent blood in this place. For if you are careful to carry out these commands, then kings who sit on David's throne will come through the gates of this palace, riding in chariots and on horses accompanied by their officials and their people."; V5 Yahweh pledges Himself by an oath that disobedience will be punished by desolation (see Heb 6:13-18); V5 (KJV) "desolation<2723>"; V6 (KJV) "Gilead<1568>", "head<7218>", "Lebanon<3844>", "thee a wilderness<4057>", "cities<5892>"; VS 6-7 as Michael Parry noted in his 2009 comments, trees in the Bible are often symbolic of people and Yahweh vowed to cut down Judah making it desolate as He would hew the trees of Gilead and Lebanon to create a wilderness; VS 6-7 the choicest cedars (i.e. the leaders of the nation), the house of David under the figure of a Lebanon forest is to be gutted by fire, due to unrepentant idolatry (V9); VS 8-9 Jerusalem had forsaken the covenant (Isa 24:5;Jer 23:30-36;Mark 7:7-13;Gen 17:7;Lev 23:14-18;Isa 55:3;2Sam 7:8-16;1Kin 2:10-12;Isa 9:6-7;Matt 6:10;Matt 5:5;Rev 5:10;Isa 2:1-4;Acts 1:9-11 from the breaking of God's commands including the foreshadowing covenant of circumcision to the later shedding of Christ's blood and the ultimate cutting away of fleshly sin and death 2000 years ago paving the way for the millennial era to come rewarding a faithful remnant Dan 12:1-2); VS 8-9 (NIV) "...'Why has the Lord done such a thing to this great city?' And the answer will be: 'Because they have forsaken the covenant of the Lord their God and have worshipped and served other gods".

   I. Ninth Sermon - Against Judah's Kings (Jeremiah 21:1 to 23:8):

      7. Jer 22:10-12 - VS 10-12 weep not for Josiah (a good king who like Christ cared about the poor and needy Jer 22:16;Psa 72:4) whose death at Megiddo in battle against Pharaoh Neco is not to be mourned, but rather weep for his son Shallum (also known as Jehoahaz) who died in Egypt as a captive after reigning only 3 months (2Kin 23:31-34); Shallum was the first ruler of Judah to die in exile (the idea being it is better to die on the battlefield than in a long captivity).

      8. Jer 22:13-23 - VS 13-19 Jehoakim (reigned circa 608-597BC) succeeded his younger brother Shallum and unlike their father Josiah did evil and paid a tax to Pharoah Neco along with taxes so he could live in luxury during the time of a drought and he faced disgrace in death (2Kin 23:35-37;Jer 26:20-23;Jer 36:27-32;2Chron 36:5-8;Jer 22:19); V15 (KJV) "judgment<4941>", "and justice<6666>" (note same Heb. word is used for righteousness in Jer 22:3); V16 (KJV) "judged<1777>", "poor<6041>", "needy<34>"; V17 (KJV) "thy covetousness<1215>"; "oppression<6233>"; V20 the theme of trees as people is carried on from VS 6-7 as Michael Parry notes in his 2009 comments; VS 20-23 apparently speaks of Jerusalem as the verbal forms are feminine which is usually the case when a city is the subject and the "lovers<157>" (V20, KJV) likely refer to "allies" (NIV), plus Lebanon, Bashan, and (KJV) "passages<5676>" (NIV) "Abarim" are the mountains bounding Israel to the north and east which are symbolically the places of anxious watch for invaders; V20 "Bashan<1316>"; V22 (KJV) "The wind<7307>", "shall eat up<7462>" (is this a transcription error?), "thy pastors<7462>", "and confounded<3637>".

   I. Ninth Sermon - Against Judah's Kings (Jeremiah 21:1 to 23:8):

      9. Jer 22:24-30 - VS 24-27 can be understod as a formal declaration; VS 28-30 can be understood as an explanatory lament; VS 24-30 Jehoiakim's son, Jehoiachin (also known by his personal name Jeconiah, or its shortened form Coniah), reigned for 3 months and 10 days circa 597 BC, was not pleasing to God, and was to be considered childless (V30), but appears to have had 7 or 8 sons (1Chron 3:17-18) though they were written off as they didn't sit on the throne, out of one of them, Salathiel, came the seed of Christ (Jer 23:5-6;Matt 1:11-12); the young king Jehoiachin was exiled to Babylon by Nebuchadrezzar, imprisoned for 37 years, and succeeded by the last earthly king to sit on David's throne Zedekiah (2Kin 24:8-17;2Kin 25:27); V24 a signet ring would bear the owner's mark and authority; V25 (KJV) "Nebuchadrezzar<5019>", "Babylon<894>", "Chaldeans<3778>"; V28 (KJV) "broken<5310>", "idol<6089>", "vessel<3627>".

22:3    Being king was not simply a position of status. It brought responsibilities. Jeremiah is moved to remind the king of what the Law of Moses required of him as king.

22:26   “Thy mother” is Nehushta – the grand mother of Jehoiachin – 2Kin 24:8

22:27  Whilst Jehoiachin  was elevated in Babylon – Jer 52:31 – he never returned to the land of Israel – his desire.

22:8-9    Whereas  Israel could not see the judgments of God n hem it would appear that the surrounding nations did! How terrible was it that those who should have known did not and those “in darkness” did recognise Yahweh’s hand at work.

22:1 in the previous chapter Zedekiah had sent men to Jeremiah, now Jeremiah is commanded to go himself and peak with Zedekiah.

22:6 This comment from God about a faithful kink is speaking specifically about Josiah. I don’t suspect that Josiah was faithful in order to gain God’s favour. Josiah was not looking for praise.  Rather his faithfulness was because of his understanding of what God required – but God did remember him. We can take comfort from the fact that God does take notice of his faithful children – Mal 3:16

23:13-14 Jeremiah’s comments  are addressed specifically to Jehoiakim  (:18) because of the way he was full of pride and did not follow the ways of Josiah.

22:11 “Shallum (Jehoahaz)” was appointed king by the people – 2Chron 36:1 -  so he was not made king by God. After the death of Josiah the kingdom descends into around 23 years of chaos before it was finally overthrown by the Chaldeans.

v.7 - There would be likely to be those who claimed covenant relationship with God via Abraham but not through Isaac amongst his readership. His message to them is that although they were not part of the chosen people then, they, along with the whole of the rest of the world, are now able to become part of the new (and better) covenant. This is the ultimate fulfilment of the promise made to the seed of Ishmael in Gen.12:3. See also Gen21:12, Heb11:18.

v.33 - As it is written, "Behold, I lay in Sion A STUMBLING STONE AND ROCK OF OFFENCE: and whosoever believeth on him shall not be ashamed." Draws on the following passages: Isaiah 8:14, 28:16 The UPPER CASE text is from Isaiah 8, as the integration below shows.

Romans 9:33 Behold, I lay in Sion
Isaiah 28:16 Behold, I lay in Zion

Romans 9:33 a stumblingstone and rock of offence:
Isaiah 8:14 a stone of stumbling and for a rock of offence

Romans 9:33 and whosoever believeth on him shall not be ashamed.
Isaiah 28:16 he that believeth shall not make haste.

Thus we can gain an insight into how two areas of Isaiah speak, prophetically, of the same event. This use in Romans allows us to conclude that the two passages in Isaiah are, indeed, related to each other. This will help us in our studies in Isaiah.

9:7 A recurring problem that the Jews had was that they thought that simply being Abraham's descendants guaranteed salvation and God's approval . Jesus had to reprove this view John 8:39. The use of Genesis 21:12 shows that it is those who are of the promise who are the seed, not the ones of the flesh. Notice how Paul :8 speaks of the children of the flesh - again he is reminding us of the point we saw in chapter 7.

The force of this chapter is that 'election' not right marks the way to God. Israel thought their 'election' was by right. In reality they, like the gentiles have no inherent rights before God. God confers benefits on both Jew and gentile.

9:4 Whilst Israel was the nation to whom pertained the ‘adoption’ because of their unbelief we are now adopted sons and daughters.

V.22 If God bore with great patience those whom He knew would never be accept Christ, should not we have at least a little patience with people who, though now unbelievers, may still, by God's grace, experience a fundamental change of heart, and put on the saving Name of Christ.

9:19-21 Some might question the way in which God behaves. Critics often say that God is not fair. Here Paul demonstrates that God is supremely fair – after all He made us all.

Vs.24-26 The supreme, self-existent God, Yahweh, created all heaven and earth and everything found therein (Psa 104). He does not need anyone's permission to do what He likes with His creation. He can create, destroy, and re-create His living creatures at His convenience and pleasure (Psa 104:29,30; vs.19-21).

Since the fall of Adam, humankind has deserved to die (Rom 5:12). But Yahweh, in His mercy, has invited humans to live. He had Jesus in mind from the beginning.  God's mercy is centered in Jesus (1Pet 1:20).

First, He chose a nation for His inheritance (Deut 7:6; Psa 32:11). Afterwards, His invitation extended to the Gentiles. Yahweh has then called both Jews and Gentiles to life in Jesus. His invitation has gone out to everyone (Mark 13:10).

However, comparatively few have accepted His offer of salvation, most choosing the world's offerings rather than eternal life (Matt 7:13,14).

Let us be glad of our call and endeavour to obey and serve our Savior both now and for ever (2Pet 1:10).

9:27 In quoting Isa 10:22 showing that there will be a remnant of Israel who will be saved Paul shows that God’s fairness requires a response from the individual.

9:12     Whilst we might have thought that the relationship between Jacob and Esau was simply a matter of choice by God actually it highlights a fundamental principle. We must be aware that the things that are written in the Old testament are more than mere history. They outline the mind of our Father.

Vs.18-23 Yahweh chooses and moulds whom He will. A like figure was shown to Jeremiah in our recent reading (Jer 18:2-6).

9:8 The ‘children of the promise’ not firstborn pre-eminence is again stressed. So the element of God making promises to Abraham of the land highlights the way that God will work. By ‘promise’ not by right.

V.5 Trinitarians like to point to this verse as proof that Jesus is God.

We must remember that there is no punctuation in Greek, and so different versions will have different punctuation. Look at the KJV: …the flesh Christ came, who is over all, God blessed for ever. And the ESV: …is the Christ who is God over all, blessed forever. The KJV leaves room to separate Jesus from God, but the ESV does not.

However, the RSV clearly separates Jesus from His Father: To them belong the patriarchs, and of their race, according to the flesh is the Christ. God who is over all be blessed for ever. Amen.

But, no version poses any problem if we understand God-manifestation.

It is clear that the Bible teaches Yahweh is over Christ (1Cor 11:3). Jesus, Himself, states that he cannot act without the power of the Father (John 5:19,30). Jesus has been given all power, but when His role is completed, He (and His immortalised brethren) will yield to Yahweh and He will be manifested in all (1Cor 15:24-28).

In the Old Testament, those acting in the Name of God were called God (called by His Name). For example, the angels who appeared to Abraham were called Yahweh (Gen 18:1,2). And so, it should not be surprising that Jesus, who acted in the Name of His Father, should not be called God. In fact, with that very understanding, Thomas called Him God (John 20:26-28).

And so, if we understand the nature and role of Jesus; His relationship with His Father; the principle of God-manifestation, then we will not be confused with erroneous doctrines such as that of the Trinity.

Vs.15-21 run counter to the Pollyanna attitude that some have about God.  Those who quote God is love (1John 4:8) etc. as proof of an all-accepting God, misunderstand. 

The God of the Bible is not obliged to any man.  Therefore, in the unfolding drama of God's plan, we must count ourselves extremely fortunate that He has called us to salvation.

In God's drama, we are in leading roles while the rest of the world is supporting cast.  We should also count our brethren, who share the same hope, as precious (1Pet 2:3,4).  To all others we preach, not knowing to whom God will extend His grace.

From this chapter, examples of how The Old Testament qualifies the New Testament:

V.25 See Hos 2:23.

V.26 See Hos 1:10.

V.27 See Isa 10:22,23.

V.29 See Isa 1:9.

9:12 The point of the second born – Jacob – being God’s choice – reinforced with the issue of Jacob and Esau and the way in which the prophet Mal 1:2-3 highlights God’s choice adds to the point being made about Isaac in verse Rom 9:7

Who is v22 talking about: "the vessels of wrath prepared for destruction"? One example is in v17 and another in v13.

Notice also how Paul continues to pray for them as long as there is hope (10:1)

9:9-10 We will remember that both Sarah Gen 11:30and Rebecca Gen 25:21 were barren

9:4-5   Paul’s speaking of the inclusion of the gentiles in the purpose of God may well have caused some to underestimate the way that God had worked with Israel in the past. They might even think that God did not have a future purpose with them. A correct understanding of the gospel message will see a future role for natural Israel in the kingdom. Paul is concerned not to give the impression that was not so.

9:15-18          Do we think it fair of God to be seemingly capricious in His showing of mercy? Clearly He is not. His mercy is shown to those who respond to His word.  No man or woman deserves God’s mercy. We all deserve death as Paul has already explained – Rom 5:12  - and so His mercy, totally undeserved, is shown according to clearly laid out principles.

9:33     The quotation from Isa 28:16, using the word “believeth” shows that the way to avoid stumbling at the promises of God is by faith. 

9:16  If ever we needed proof that we cannot earn salvation by the things we do this verse is the verse to use. No matter how hard we try we still need God’s mercy.

9:28    Paul is alluding to Isa 28:22 when he speaks of God’s involvement in the earth so we are not surprised that he then quotes Isa 28:16 in verse :33. The short work marks the end of gentile dominion so that the stone which had been rejected (Jesus) will return to his rightful place as king on David’s throne – Luke 1:32

9:17      We read that “the scripture saith to Pharaoh …” thus indicating that what was spoken to Pharaoh was actually written down for his benefit.

Rom 9:6

“… For they are not all Israel, which are of Israel.”

The apostle Paul in Rom Rom 2:28 defines for us who is NOT of Israel. He tells us being an Israelite, whether natural descendants, or by adoption (Rom 11:15-22 has nothing to do with outward appearances, but everything to do with the inward man who is circumcised in the heart (Rom 2:29). All others, no matter who they claim to be, are not of Abraham, and, therefore, not the children of God (cf. John 8:42-44).

Brother Robert Roberts in Further Seasons of Comfort, p. 192, 1946 edition, wrote: “… That it may be true of us as of them: ‘They are not all Israel that are of Israel.’ Some people are apt to imagine that it is all right with them because they have been baptized upon a profession of the truth—that because they are associated with the brethren, their salvation is sure; that because they assemble with the brethren and are of the brethren and so recognized, therefore they are brethren. It is well to see that they are not all Israel that are of Israel; that they are not all brethren that are of the brethren: and if a man have not a loving and fearing heart towards Him, and a zealous affection for the things of the Spirit, and a readiness for prompt obedience of the commandments, his standing among the brethren will weigh nothing in his favour when the day comes for the selection and manifestation of the princes of God in all the earth. The choice will only fall on ‘Israelites indeed’: mere Israelites can have no useful place in the house of God, which is the house of His glory and the house of holiness.” (Emphasis added)

9:1      The way in which Paul writes here shows the lovely blend between the mind of the writer and the inspiration of God. Paul’s conscience and the witness of the Holy Spirit inspiring him are in total agreement. Hence God’s words through Paul are also Paul’s words.

9:23 that God had “prepared aforetime” is based on the fact that He had worked out a plan of salvation even before Adam and Eve sinned. For the kingdom was prepared before that time – Matt 25:34 through the sacrifice of Jesus – Rev 13:8 – prepared before creation

9:23-24 We have no problem accepting that the gospel message is available to all whatever nationality. However it was not always so. After the resurrection of Jesus the gospel was only preached to Jews. When gentiles were baptised it did cause tensions in the first century Christian community. That is why Paul speaks of both Jew and gentile here.

Rom 9:6; Rev 2:9; Rev 3:9

“… For they are not all Israel, which are of Israel.” “… which say they are Jews, and are not…” “… which say they are Jews, and are not, but do lie.”