Comments for August 10

4 v. 25 - A vision of the kingdom under the greater Son of David, where every man shall dwell in safety all the days of his everlasting reign. Jer.23:5,6, 33:15-16, Mic.4:4, Zech 3:10.

4 v.25 - From Dan to Beersheba used to mark the extent of the land of Israel. Judges 20:1 1 Samuel 3:20 2 Samuel 3:10 17:11 24:2 15 1 Kings 4:25 The concept of sitting under the vine and fig tree has its origins in the days of Solomon, when it speaks of peace. 1 Kings 4:25 Sennacherib appeals to the days of Solomon as a means of trying to lure Judah away from trusting in Yahweh and Hezekiah. 2 Kings 18:31 But Yahweh, through His prophet, lays down the challenge to the people. Micah 4:4 Reminding them that He is the one who has spoken the words rather than Sennacherib. After the exile the prophet:- Zechariah 3:10 Again draws on the time of Solomon to look to the future.

5 v.4 - The concept of being given rest - often from enemies passes into Biblical use. Here are some examples. Notice how strongly it is linked with David and his kingdom. Exodus 33:14 Deuteronomy 3:20 12:10 25:19 Joshua 1:13,15 22:4 23:1 2 Samuel 7:1 1 Kings 5:4 8:56 1 Chronicles 22:9,18 23:25 2 Chronicles 14:6 7 Isaiah 14:3 Matthew 11:28 Hebrews 4:8

5:4,5 - In the rest that we have been granted, are we purposing to build a house for the name of the Lord? This is our life's work and should be our heart's desire, that we might establish by God's grace a dwelling - an abiding place - with Him through His Son.

4:25 That every man was 'under his vine and fig tree' is a metaphor to speak of peace and prosperity. In 2 Kings 18:31 Rab-shakeh in offering Israel a place under their own vine and fig tree was appealing to the state of things when Solomon was king.

5:12 That Solomon made a covenant with Hiram forms the basis for the reproof (Amos 1:9) of Tyre for breaking the 'brotherly covenant'.

ch 4 - UNLOCKING THE MIND
Throughout the Bible we get a number of little insights into what we will be like when Christ returns. We read in 1 John that "We shall be like him," that is, like Jesus. We also read in another place that Jesus was greater than Solomon. The other little fact I would like to add here before I tie it all together is that, at present, we only use a very small percentage of our brains. The rest is idle, waiting for something to be unlocked so that we can use them to their full extent.
Now, "God gave Solomon wisdom and very great insight, and a breadth of understanding as measureless as the sand on the sea shore." Solomon was wiser than any other living man in his time and probably before and after him. He spoke 3000 proverbs, wrote 1005 songs and could describe creation like no other man. The only man who could have equalled him was the Son of God, Jesus Christ. We shall be like him. I believe Jesus also had the wisdom of Solomon and that when he returns and we are made like him, our minds will be opened and the parts of our brain that have sat idle will be activated and God will give us wisdom like Solomon's. What an awesome hope we have for the future.

4:25 Notice that there is 'Judah' and 'Israel' even though at this time the kingdom was not divided - here, as in other places, we see the beginning of the rift between the north and south kingdoms.

5:4 Returning to the theme of being given rest. In particular Solomon was reflecting what was true, and had caused David to think that he was the one to build the house (2 Samuel 7:1)

THEY SAW TO IT

Solomon's chief officials are named in this chapter. Each one of those listed had their specific part of the kingdom to look after. There were priests, secretaries, advisers, commanders, administrators and governors who all had their own responsibilities to discharge in their own ways and at the right time. They were the ones who were helping Solomon rule the people of Judah and Israel, who were "as numerous as the sand on the seashore." (v 20) It was these people, and especially the district officers, who had the commendation given to them when the scripture says, "They saw to it that nothing was lacking." (v 27)

We see from this comment that they were self motivated, they did the best job they could do, they took pride in their work, were reliable, responsible and honest. What a wonderful example they are to us in both our employment, and for us in our service to the Lord. In whatever we do, we should act in the same level of responsibility as Solomon's officers. What a wonderful world it would be if everyone acted in that way. We might not be able to change everyone, but we can change our own lives and make a difference.

4:20 We have not yet reached the time of the divided kingdom but Judah and Israel are mentioned separately already.  This indicates that the unity in Israel was fragile at this time and the cracks which were manifest in the days of Solomon's son were already beginning to show.

5:3 There are three times (1Chron 22:8, 28:3) and here where it is said of David that he was unable to build the temple because of the wars he was involved in. The kingdom had to be established by war but now the peace has been established the temple can be built.

 5:6 The operations were to be so extensive, so that the Sidonian workers would not have been able to handle the job on their own. A division of labour was necessary, and while the Sidonian workers would do the skilled work, Solomon would supply the labourers.

The temple which Solomon built was completed with the help of Hiram King of Tyre, a Gentile.  The great supply of wood came from Lebanon, in Gentile hands, and later Solomon's craftsman, Hiram (or Huram, as he was also called), was half Jewish and half Gentile, (1Kin 7:13,14).   Surely this speaks of
the future Kingdom, when the saints will be part Jew and part Gentile. Then, for the saints, race will be a things of the past.

4:26; 10:28 Solomon amassed horses which was contrary to the Law (Deut 17:16). Horses were considered, by the pagan nations, tokens of luxury and strength in battle.  However, Yahweh wanted His people to rely on Him for victory and not on pagan means (Psa 33:17; Isa 31:1). 

Later, we will see Solomon making the same mistake in amassing wives. 

4:29 Yahweh had provided Solomon with great wisdom.  Wisdom, however, is no guarantee of doing the right thing.  Man still has free-will choice.  Choosing to do the Godly thing has nothing to do with wisdom.  Rather, it has to do with the desire to serve Yahweh.  If that is strong enough, then our natural choices will be passed up in favour of divine choices.

4:21 This verse provides us with the vastness of Solomon's kingdom. All the petty kingdoms between the Euphrates and the Mediterranean were tributary to him. We read a similar statement in 1Kin 4:24

4:5 In speaking of Zabud being ‘principal officer’ the AV masks the Hebrew which really is ‘priest’ <03548> which is Cohen. Almost invariably translated priest.

5:3 We might think that it was the fact that David was involved in killing which prevented him building the temple. The fact is that because there was not peace and rest – Deut 12:10 – David was not able to build it. 2Sam 7:1 does, however, indicate that the rest had been attained at that point in his reign.

5:5 In saying "he shall build an house unto my name" Solomon is quoting the promise that God made to David – 2Sam 7:13 – and applying it to himself implying that Hiram knew about the promise. Solomon was, as David’s son, presenting to Hiram his credentials for wanting to build the temple.

4:33 All plants; from the least to the greatest.

Seemingly out of nowhere, the Gebalites are mentioned in 5:18. Where had they come from?

In Josh 13:5 they are mentioned alongside the nations that God would drive out before Israel. This also included the Sidonians and Lebanese. Thus by making an agreement with Hiram it appears that Lebanon and Gebal were included, presumably as they were Sidonian subjects or vassal kingdoms.

This is extremely interesting, as Solomon had now secured the two main trade routes of the area. To Africa through Egypt by land (3:1) and through the coast-lands to Europe. He now became the major trading force in the area. No wonder Solomon is the "man" mentioned in Rev 13:17-18. No-one could trade unless they went through him.

4:1   In speaking of Solomon as ‘king over all Israel’ we see a united kingdom which was certainly not the situation when David came to the throne. He had to contend with a number of attempts to draw men after the house of Saul.

5:3-5 After the troublesome time of David's reign, Solomon ruled over a peaceful kingdom.  He could now build the temple. 

This experience parallels that of Jesus' return.  When Jesus comes back to earth, He will first have to war against the forces of evil.  After His victory, peace will ensue.  Then, a new temple will be built, as described by the prophet Ezekiel.

4:26 In mentioning that Solomon had forty thousand stalled horses we see a violation of Deut 17:16

4:22,24 David had enlarged the kingdom considerably since Saul's reign.  It is not known exactly where Tiphsah was.  Three possible locations on the Euphrates are given.  Azzah is Gaza.

4:25 Peace will reign throughout all the earth when Jesus, the Prince of Peace, ascends His throne in Jerusalem (Mic 4:4; Zech 3:10).

5:9 The timber was brought on rafts from Tyre to Joppa, a distance of about 25 miles. Then it was carted overland to Jerusalem (2Chron 2:16). We know that the stone sections of the temple were pre-fabricated (1Kin 6:7). It is probable that the timber sections were also pre-fabricated.  

I think the reason for pre-fabrication was that there should be no noise in the House of Yahweh. Noise is connected to terror, war and destruction (Joel 2:5). Jerusalem, and the temple, where Yahweh’s people meet, are symbols of peace (Isa 33:20).  And, Yahweh talks to His people quietly (1Kin 19:11,12).  

5:6 Notice that Solomon asks Hiram to prescribe the hire to be paid to his men. Solomon did not decide how much Hiram’s service was worth.

1Kin 5:6 - Solomon, who with his kingdom somewhat echoes Christ, was willing to pay the full price.

The Parable of the Kingdom of God (Solomon's reign echoing Christ's future reign) - part 1 of 2:

A time of peace preceded by great wars (1Kin 5:4;Psa 110:2;Isa 9:6-7). Jerusalem the Throne of Yahweh (1Chron 29:23;28:5;Jer 3:17). One King over a united Israel (1Kin 4:20;Eze 37:22). Israel, a multitudinous and powerful nation (1Kin 4:20;Mic 4:7). Israel, secure and at peace (1Kin 4:25;Zeph 3:19-20;Mic 4:4). Israel, the chief of the nations (1Kin 4:21;Mic 4:8). Israel, the principal third with Egypt and Assyria, kings of the South and North (Dan 11:40;2Chron 9:26;1Kin 10:29;Isa 19:23-25). Israel, the mart of nations (2Chron 1:17;Isa 23:18). Wealth of the Gentiles flows to Jerusalem (1Kin 4:21;2Chron 9:23-24;Isa 60:11;Psa 72:10). Surrounding nations submit to Israel's power (1Kin 4:21;Psa 72:11). Fabulous wealth in Jerusalem (2Chron 1:15;Isa 60:17). A time of great fertility in the land (1Kin 4:22-28;5:11;Isa 35:1-2). A period of tremendous building activity (1Kin 9:10-20;Isa 65:21-22). Gentiles assist in the building of Israel (2Chron 2:2,17,18;Isa 60:10,13).

The millennium that began with Solomon's reign could have been one with peace but because of folly and sin became one of suffering and trouble.

The above from The Story of the Bible by G.E. Mansfield, V.3, P.167.

5:13-18         The details given here indicate the size of Solomon’s building enterprises.

5:7   The fact that Hiram rejoiced as he did indicates that he was a gentile who had regard to the things of the God of Israel.

5:8     That Hiram “considered” is an indication that he was a man that counted the cost of what he planned to do. He did not rush into helping Solomon even though he favoured the work.  We should not let enthusiasm for a worthy cause blind us to the realities and practicalities of being involved in that activity.

5:12    We are left to decide for ourselves whether Solomon’s league with Hiram was good or bad.  That it brought peace and that Hiram loved Solomon is no guarantee that the league pleased God. What do you think? What Scripture would you use to support your conclusion?

4:20  The idea of Israel being as the sand of the sea is a characteristic of the promises to Abraham. However the record specifically picks up the words of Jacob in Gen 3:12. Something we saw in 1Kin 3:8

1 Kings 4

The note in v1 is telling:

"So King Solomon was king over all Israel."

The thing that had nearly cost David the kingdom was his lack of ability to judge the people, and into this void stepped Absalom (see 2Sam 15:2-6). This appears to have gone on for some time. So when Solomon reigned we're told it is his act of righteous judgment that made him King over all Israel. See the previous verse before the chapter division -- 1Kin 3:28.

4:7   The mention of the fact that there were 12 princes who provided food for Solomon indicates that Solomon required the nation to provide for his need. This is exactly what Samuel said would happened when Israel had a king – 1Sam 8:14-15

4:27    We learn later that Solomon taxed the people heavily – 1Kin 12:11. Maybe the way in which the “officers” had to provide for Solomon is an indication of this.

Solomon as a type of Christ

1 Kings 4:7, 12 officers ruling over all Israel”

Matt 19:28, “ye shall sit upon 12 thrones judging the 12 tribes of Israel”

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4:20, “Judah and Israel were many, as the sand by the sea”

Isaiah 10:22, “thy people Israel be as the sand of the sea.”

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4:21, “Solomon reigned over all kingdoms”

Romans 15:12, “There shall be a root of Jesse, and he that shall rise to reign over the Gentiles”

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4:21, nations “brought presents”

Psalm 72;10, “The kings … shall bring presents: the kings … shall offer gifts.”

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4:25, “Judah and Israel dwelt safely, everyman under his vine”

Micah 4:4, “they shall sit every man under his vine and under his fig tree”

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4:31, Solomon “was wiser than all men”

Isaiah 11:2 “And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding”

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6:1-14, Solomon built a temple

Ezekiel 40-48

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4:21, 8:65, Boundaries from Euphrates to the Nile

Genesis 15:17, “Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates”

5:4    In saying that the Lord had given him rest Solomon is quoting Deut 12:10. It is as if Hiram was expected to know what God had said to Israel.

4:20     in speaking of the nation as the “sand” and “sea in multitude” we are reminded of the promises to the patriarchs – Gen 22:17, 32:17

4:29  Notice that Solomon was given “wisdom” and “understanding”. They are not the same. A wise man can know what is right and true but only the man who also has “understanding” can apply that wisdom correctly taking account of the individual before him. These qualities were blended perfectly in Jesus Christ. We should try to blend them correctly in our lives.

4:29 A reason why Solomon had asked for wisdom was that the people could not, “be numbered nor counted for multitude” (1 Kings 3:8). In 1 Kings 4:20 they are described “as the sand which is by the sea in multitude”. That his wisdom is “as the sand that is on the sea shore” shows that it matched the number of people he had to rule, thus meeting his need as expressed in his request.

5:5     when Solomon refers to the promise that God had made to give him a son to sit on his throne he uses a phrase which is reproduced in Psa 132:11

4:7 Yahweh was Israel’s king though the nation wanted a visible king. A consequence of that was that a costly infrastructure was established. The nation had to pay for the king that they wanted. When Israel were I the wilderness and Yahweh was their king He did all the providing for the nation. Now the nation had to provide for the king.

5:7 One can imagine that Hiram, having been intensely interested in the kingdom under David wondered what was going to happen now that David was off the scene. How he must have rejoiced to learn of Solomon a godly king seeking to continue the work of David.

5:2-3  David’s diplomatic activities with Hiram had prepared the ground for Solomon’s approach seeking assistance with the material for the temple.

We do well to realise that itis right and good to maintain friendships rather than alienate people. But it may well be that we will need assistance from those we have interacted with in the past. Our realisation of the requirements of the gospel and an awareness of our behaviour towards others now will have consequences in the future.

v.29-31 - Notice that this shift from punishment being levied on the generations to follow. Now each man is suffering for his own sin. It is an aspect of the change from the old covenant to the new. The New Covenant places a personal responsibility on us to work out our own salvation, but it does not remove our responsibility to preach and include others, especially the next generation - our children - into the fold. Gal.6:5-8, Jas.1:15.

v.33 - 'They shall be my people' is found in the following places. [Leviticus 26:12] speaks of the blessing that will come upon faithful Israel. [Hosea 2:23 Jeremiah 7:23 30:22 31:1,33 32:38 Ezekiel 11:20 36:28 37:27 Zechariah 2:11 8:8] Speak of the fulfilment of the promise in Leviticus, whilst [2 Corinthians 6:16] shows that this promise to Israel is extended also to Gentiles who 'put on' Christ.

v.6 - What a joy it must have been to Jeremiah to have this burden to deliver - a burden of hope at last. Notice how this verse contrasts with ch.6:17, and notice too how the whole concept fits with what we were saying above regarding 1Kings 5. Our dwelling place, if we are watchmen, is in Zion and in Christ.

31:31 - 34 But this new covenant associated with the return to the land of Israel is not simply a return to the former way of life. Sins are to be forgiven. Whilst this is applied to the gentiles through Christ it will have a literal fulfilment in Israel when the redeemer will come to Jacob and turn away ungodliness' (Romans 11:26)

The picture of deliverance presented in this 'new convenant' draws heavily on earlier Scripture

Thus we see that Jeremiah is reminding Israel that despite the terrible things that are coming upon them God will keep the word which He had spoken by the former prophets.

31:10 Whilst we might think that these words are designed as words of comfort for those going to Babylon, which indeed they would be, they speak of a greater event than the Babylonian captivity. Whilst in Jeremiah's day they were all taken to Babylon - which was hardly a scattering - they were to be scattered throughout the world in fulfilment of Lev 26:33 which happened when the Romans sacked Jerusalem in AD 70.

V.17 The hope was realized. The children of captivity came again from bondage, led by a son of David. Yet another greater son of David will lead others from the bondage of the tomb in due time. In the strictest sense it is more than a hope, it is an expectation The grounds for this is that it is a promise of the Word of God.

There are several mentions in today’s chapter about Israel – the northern ten tribes eg Jer 31:5,6,9,18-20. They are to return, as well as Judah.

31:6  ‘Arise, let us go up to Zion’ – the words that will be said at the time of the return – quotes the words of Isa 2:3

The writer to the Hebrews (8:8-12) says that the Mosaic covenant had to be done away with, quoting Jer 31:31 that a new covenant would be made with Israel. He argues that even in the first century the old was ready to vanish away; even though Jeremiah indicates that it will take place at a time yet in the future. Jer 31:34, Heb 8:11

31:22 The continuing backsliding of Judah shows that they had not taken any notice of the wonderful promise of God through the prophet – Hos 14:4

31:11 The Lord hath redeemed Israel echoes the words of the earlier prophet – Isa 44:23 showing that Jeremiah’s message is a continuation of the message of the earlier prophets.

Vs.38,39 Hananeel to the Corner Gate represented Jerusalem, geographically, from north to south.  Gareb to Goah represented the city from east to west.

31:13 The ‘turning of their mourning into joy’ quoting Est 9:22 reminded Israel that God had already shown that he could deliver against all the odds.

PROSTITUTE OR VIRGIN?

Over and over throughout the book of Jeremiah, the people of Judah and Jerusalem are described as prostitutes, adulterers and unfaithful people. They had made a commitment to the LORD but every time they saw a new idol or discovered new ways of worshipping, they added them to their repertoire of unfaithfulness.

Anyone else would have given up long ago - but not the LORD. He had made an agreement, and even though his people broke their side of the agreement, he would not give up. After seeing all their sins and experiencing all their gross unfaithfulness, he was still eager to forgive and forget. God was so willing to put their sins behind him that instead of calling her a prostitute or an unfaithful wife, he pleaded with them to return to him, calling them "Virgin Israel." He said, "Return, O virgin Israel, return to your towns. How long will you wander, O unfaithful daughter?" (Jer 31:21) If they would only return, he would overlook their sins as if nothing had happened.

No one could get much worse than Israel in their sin and unfaithfulness toward God. If he can consider unfaithful Israel as pure as a virgin because he has forgiven and forgotten her many sins, he will do he same for us when we return to him. No sin is too difficult to forget and no-one is too dirty to be washed clean. Let's return to God, be forgiven and start again like a pure virgin dedicated to her husband.

v 7-11 First Principles>Kingdom of God>Restoration clearly foretold
In Eze 21:25-27 UNTIL indicates a limitation to the overturning. Go there for more prophecies about Israel's restoration.

V.15 - this messianic prophesy refers to when Herod would give orders to kill all the boys in Bethlehem and its vicinity who were two years old and younger Matt 2:16-18.

V.31-34 - messianic prophesy of the new covenant in Christ Luke 22:13-20;1Cor 11:25;Heb 8:8-12;10:1-17;12:24;13:20.

V.2 Those of Israel who were not killed by the Assyrians, found favour in exile (the wilderness).

V.5 Samaria became the capital of Israel instead of Tirzah because of Omri (1Kin 16:24).

V.6 Ephraim is an epithet for Israel. Mount Ephraim (KJV) is a phrase underlining all the ten tribes of Israel. All of Israel will go to Zion to worship Yahweh.  This will occur in the Kingdom.

V.8 See Eze 20:34,41; 34:13.

V.9 When Jesus returns to earth, He will fight against Israel’s enemies, and Israel will be saved. Then, all of Israel will recognize their Messiah (Zech 12:10).

V.10 Tarshish shall be a gatherer for Yahweh. Tarshish has been prophetically defined as Britain (perhaps with Commonwealth partners).

V.13 Just picture the scene of peace and Joy in the Kingdom for people of all ages (Zech 8:4,5).

V.15 In order to kill the baby Jesus, Herod had all children two years old and under killed (Matt 2:16-18).

V.22 A woman shall compass a man (KJV).  I think the woman refers to the daughter which is Israel.  As a woman is weaker than a man, Israel (woman) has been overpowered by strong nations (man) that have decimated her.  But, Yahweh is saying that one day, Israel (woman) will been strong, and will overpower (compass) her enemies (man). 

More specifically, in the historical sense, Israel was overpowered by the northern invader Assyria (man). But, in the end times, the northern invader Gog (the latter-day Assyrian) will be destroyed (Mic 5:5).  Israel (woman) will now be empowered to defeat the enemy (man) (Mic 5:8,9).

V.27 The population of both man and beast in the Land of Israel will increase (Eze 36:11).

V.30 The situation will change from Lam 5:7.

V.34 See Hab 2:14.

V.37 See Job 38:4-41.

Jer 31:33-34;Rom 11:26-27.

31:3 Hosea had promised that God would regather Israel. Jeremiah now reminds the people, in this very encouraging chapter, of those words by quoting Hos 11:4 ‘drawn thee’

31:35-36         In appealing to the ordinance of the sun Jeremiah is implicitly requiring an acceptance of a literal creation as recorded in Genesis.       

31:21   This area of Jeremiah’s prophecy expands and explains Jer 27:7

31:13   In this chapter Jeremiah speaks of the New Covenant where sins will be forgiven. In this context the promise that their mourning will be turned into Joy is powerfully used by Jesus – John 16:20 – to speak to his disciples about their situation after his resurrection.

A key chapter in prophecy

This chapter specifically talks about the return from captivity of Ephraim - the leading tribe of Israel. In Jer 31:5, Samaria the leading city of the Northern Kingdom of Israel is again populated. This is a very important point, because as far as we know it was only Judah that returned from captivity (see Ezra 2:1). This means that the prophecy has a further fulfilment than that of Ezra and Nehemiah's return. If it weren't for specific promises of a return to the homeland, such as this, then it would be very easy to claim that all the prophecies of a return were fulfilled after the 70 year captivity.

31:32  When Jeremiah says ‘although I was an husband unto them saith the Lord’ Heb 8:9 has ‘and I regarded them not saith the Lord’. These two readings seem so different that one might be forgiven for thinking that Hebrews has deviated significantly from the meaning of Jer 31. It must be noted that Hebrews is clearly quoting Jer 31:31-34. What Hebrews is doing is expounding Jer 31. That God was Israel’s husband is clear from other Scriptures and in particular Jer 3:1,8 which speaks of Israel’s relationship with God in terms of marriage. Israel’s unfaithfulness is behind the comment in Jer 31:32. A consequence of Israel’s unfaithfulness was that God despised their sacrifices Amos 5:21. It is that element of the relationship which HHeb 8:9 is developing. 

GOD DELIGHTS IN YOU

Is there any hope for a sinner like me? After all I have done - and what I have not done - are my sins too big to be forgiven? Would God ever be interested in someone like me who has turned against him, or drifted away? Surely God must hate me for what I have become.

Have you ever had thoughts or questions like that? Do you ever doubt the love, grace and forgiveness of God?

Ephraim and the ten tribes were the first to turn away from God in sin. You name it, they did it. Sexual immorality, idol worship, laziness, slack attitude, violence, prostitution, drunkenness, parties, and the list goes on. But when they called out to God and made the smallest movement to repent, God turned and ran toward them.

Listen to God's reaction: "Is not Ephraim my dear son, the child in whom I delight? Though I often speak against him, I still remember him. Therefore my heart yearns for him; I have great compassion for him, declares the LORD." (Jer 31:20).

If we can turn ourselves toward God, call out to him, ask for his forgiveness, he will react in the same way he did for Ephraim. You are the son or daughter he delights in. He remembers you. His heart longs for you. He has great compassion on you.

Don't put it off. God longs for your relationship with him to be restored. Turn toward him today.

31:33 The promise of a “new heart” is quoted by Paul – 2Cor 3:3 – when he talks about the gospel being written in “the table of the heart”.

What does v22 mean? for the LORD hath created a new thing in the earth, A woman shall compass a man. In the context of v 21 we have the virgin daughter of Israel. Could it then be referring to the marriage of the Lamb and His bride, and so that we have the development of the sons (the men) of Zion(which is an inclusive term for both male and female saints). Psa 87:1-7 refers to the development of these sons.

Alternatively could the bride of Christ be like a woman encompassing the men of the nations and giving them the message of hope with that aeonian gospel

31:9  Whilst God had been a father to Israel when they were taken into captivity Jeremiah viewed them as fatherless – Lamentations of Jer 5:3

OUTLINE OF JEREMIAH

PART TWO -- THE PROPHECIES TO JUDAH (JEREMIAH 2:1 to 45:5)

III. The Future Restoration of Jerusalem (Jeremiah 30:1 to 33:26)

   B. Restoration of the nation (Jeremiah 30:1-40):

      1. Jer 31:1-6 - Grace in the wilderness - V1 "At that time...I will be the God of all the clans of Israel, and they will be my people" and we read in Rom 11:25-26 that the full number of Gentiles must come in so all Israel can be saved; V2 "...I will come to give rest to Israel"; VS 2-3 the Lord delivered Israel from Pharoah's sword and bestowed grace on them; V4 "I will build you up again and you will be rebuilt, O Virgin Israel" (Israel to be personified as a faithful virgin eventually meeting the bridegroom); V6 the 10 tribes of Northern Israel (Ephraim) and Zion (Judah) will be a reunited nation under one king (Isa 2:3;Eze 37:15-28).

      2. Jer 31:7-14 - Joy in anticipation - VS 7-9 Jeremiah envisages the journey home; V8 the gathering of the incapacitated (salvation is by God not individual vigor); VS 7-8 regathered to Israel (Jer 23:6-8; Jer 31:10-11); V9 the nation of Israel was God's firstborn (Exo 4:22-23;1Chron 5:1-2; Joseph a type of Christ Gen 48:5;Gen 49:8-11;Zech 2:11-12); V10 "...He who scattered Israel will gather them and will watch over his flock like a shepherd"; V11 "redeemed<6299>(<853>)...ransomed<1350>"; V12 "...the new wine..."

      3. Jer 31:15-17 - Rachel comforted - V15 in addition to Herod killing the children of Ramah (Matt 2:16-18), it was at Ramah that the captives were mustered enroute to Babylon (Jer 40:1); but there is hope for Rachel's children that they will return to their own land and the Lord will wipe away her tears VS16-17. VS 15-17 "hope(<8615> = hope in the sense of an expectancy or cord - Gen 38:18-30; Ruth 4:18-22; Josh 2:18 "line" is <8615>; Hos 2:15 "hope" is <8615> and this expectancy or cord refers to hope in Christ).

   B. Restoration of the nation (Jeremiah 30:1-40):

      4. Jer 31:18-22 - the unfaithful wandering virgin will understand and repent - VS 18-20 compassion for Ephraim that returns to God; V21 sign posts marking the road for the assured return journey; V22 the "new thing" is immanuel, the Son of the virgin of the house of David, and perhaps the woman refers to faithful believers and Israel who shall seek, court, and cling to Christ the bridegroom.

      5. Jer 31:23-26 - in future better days when brought back from captivity, Judah will be the blessed of the Lord - V23 "O habitation of justice, and mountain of holiness" refers to Jerusalem (also see Isa 61:4,11;Dan 12:2); V26 in his sweet sleep Jeremiah saw the glorious vision of a true restoration beyond the present, when the power  of David and Solomon's times will be overshadowed by that of the Messiah Jesus Christ.

      6. Jer 31:27-30 - the Lord the re-creator - V27 in the future God will plant the house of Israel AND the house of Judah; VS29-30 there was a rebellious disposition in Israel to resent the judgments of God coming upon the nation as though they were being unfairly punished for the sins of their fathers (Matt 23:30 the same attitude was in Christ's day yet they killed Christ) and in the future they will no longer have this resentful disposition.

   B. Restoration of the nation (Jeremiah 30:1-40):

      7. Jer 31:31-34 - the new covenant (the definitive prediction that the Mosaic covenant would be superceeded by the New Covenant; displacement of the Mosaic covenant by the final form of God's pledge to save and keep a people for Himself. God will change the heart of man) - VS 31-34  Isa 43:19 "new thing" and Jer 31:31 "new covenant" will be made with the house of Israel and the house of Judah (when Jeremiah spoke the house of Israel was already dispersed, and Judah was about to go into Babylonian captivity, but under the new covenant they would be united, under one king and one shepherd Eze 37:15-28); the new covenant was confirmed in the blood of Christ.

      8. Jer 31:35-37 - permanence - VS 35-36 (Gen 37:9-10;Luke 21:25 - sun, moon and stars refer to Israel); VS 35-37 God appeals to Israel to consider the ordinances and immensities of the universe; 35-37 two pleges that Israel shall endure; V37 God will not reject all the descendants of Israel.

      9. Jer 31:38-40 - the polluted will be converted (under Nehemiah Jerusalem was rebuilt and the valley of Hinnom polluted by Baal worship was purified. Jerusalen will become a never to be demolished eternal holy city when Christ returns Rev 21:9) - V28 "Hananeol<2606>" means "God has favored" i.e. future.

31:31-34            The spiritual reformation Jeremiah speaks of here did not happen during his life time. In fact the nation went into captivity. So it is not surprising that Jeremiah prays to God to redeem Israel, feeling that God had forsaken them.

30:19   Speaking in the context of Israel returning to the land Jeremiah speak of joy and gladness. This contrasts markedly with his words earlier –Jer 25:10 – when he was speaking of the captivity. So his message of gloom does have a positive side also.

31:22  Israel were slow learners. The prophet Hosea had reproved them for “backsliding” - Hos 11:7 but now the later prophet gives the same reproof. Are we slow learners?

31:15-16  The weeping for the death of children – echoing Rachel when Benjamin was born – will cease when the kingdom is established. Tribulation, though unpleasant will be short lived is what the prophet is saying.

31:1 the fact that this chapter starts with “at the same time …” should help us to realise that the events of this chapter, especially the new covenant, follow on from the events of the previous chapter.

31:4 Israel are being reminded of what had happened earlier. Jeremiah  reminded them  what it was like  when they came out of Egypt quoting Exo 15:21 and of the promise that the earlier prophet Isaiah had given – Isa 61:10. We do well to reflect on the deliverance from sin and death that we have been offered through our faith in Christ. If we were to reflect on that as often as Scripture speaks of the deliverance from Egypt it would be on our minds a lot of the time.

31:5,6,9 The mention of “Ephraim” and “Samaria” looks to a time after the return from the captivity in Babylon. “Ephraim” and “Samaria” were in the northern kingdom that had been taken away by the Assyrians. The prophet is looking to the tie when all Israel will serve God faithfully.

31:5 The kingdom of Judah wold return to the land . This is promised often in Jeremiah’s prophecy and elsewhere in the prophets. But notice, vines would be planted in Samaria which had been part of the northern kingdom. The return would encompass the whole land, not just the territory of the kingdom of Judah.

v. 17 - It is surprising that the good deeds of Jesus seemed to frighten people into asking him to leave. Matt.8:34, Mark 1:24, Luke 5:8, 8:37. This shows the lack of understanding that the people had.

v.3-19 - The miracle of the healing of Legion draws on the language of Isaiah 65 and 1 Kings 8 to highlight that the man was a parable of the nation of Israel in their sinfulness and waywardness.

Isaiah is condemning Israel because of the way in which they have perverted the law in the way that they sacrificed and really did not want to listen to Yahweh. The man in the gospel record shows, in his deranged state, the mental state of the nation.

:25-34 The way in which the woman behaved demonstrated exceptional faith and great humility. Her behaviour contrasted very much with many of those around her - in particular the religious leaders - who were concerned for a great show in their actions. She was so sure that Jesus could heal here that she did not even see the need to speak to anyone. All it would need as for her to touch him and then she would be able to go on her way without disrupting Jesus' schedule. Indeed Jesus did not have to say anything when he realised what had happened. However he wished to present the woman as an example of great faith.

:17 This is the only time it is recorded that people said that they wanted Jesus to leave them because of his miracles. The healed man must have done a good job speaking about Jesus because when Jesus returned to this area (7:31-37) he was warmly welcomed.

5:20 The healed man 'Legion' spoke about Jesus in Decapolis - his own home area where he was healed. Whilst the people had asked Jesus to leave the area 5:17 when Jesus came to the same area again 7:31 people are brought to Jesus in order that he might heal them. So Legion's speaking about his own healing had an effect on those who initially wanted Jesus to depart out of their country.

V.40 The word "Put" is a stronger word than what it might appear.EKBALLO (1544) which means to eject, or to drive out. Those who were ridiculing Him were forced out, leaving the mother and father of the girl along with Peter, James and John. (V37) to witness the awakening of the child from the sleep of death.  

The Healing of a Demon-possessed Man

This healing of a demoniac may suggest the healing power of Jesus to free us from the bonds of sin. Perhaps this story is symbolic as well as literal.

Mark 5:2-3 - A man has an unclean spirit and is living in the tombs and can't be bound even with chains. In a symbolic sense might this refer to a person dead in sin, chained to sin and death and battling to be free? V.6 - He knew Jesus, whom he seeks, and kneels before him. V.7 - Perhaps the man was mistreated by others, and/or afraid of Jesus as a result or perhaps in a symbolic sense he was afraid of judgement. V.9 - Perhaps he literally had some sort of multiple personality disorder yet in a figurative sense perhaps he had many sins. V.13 - The demons enter a herd of pigs who drown in the lake. In a literal sense this encouraged the man with physical evidence of healing. Perhaps in a figurative sense this represents the burial of baptism and the washing away of sins. In V.15 we find him clothed and in his right mind. Perhaps in a figurative sense he had been (or will be) clothed with righteousness. This frightened the 'healthy' people in the area. V.17 - These people wanted Jesus to go away perhaps because pigs (sin?) were something they considered of value. V.18 - Jesus went into the water too but in a wooden boat (might this be a symbolic cross?) which enabled him to get to the other side. V.19 - Jesus infers the restoration from God was permanent and that He had compassion/mercy on him.

Another figurative interpretation, already touched on, is the demoniac could represent Israel who will be healed by the gospel upon Christ's return. In Matt 8:28 we have a similar account but in this case it notes two demon possessed men. Perhaps this symbolically refers to Jew and Gentile in need of spiritual healing.

5:22 That the ruler of the Synagogue came to Jesus because his daughter was sick demonstrates that the prejudice against Jesus amongst the ruling class seen in John 12:42 had not yet come to the fore.

Vs.22,23 Jairus came to Jesus pleading for Him to accompany him home to help his dying daughter.  Jesus agreed but was interrupted by the woman who had been subject to bleeding for twelve years.  Jesus healed the woman (v.34). 

However, during the delay in healing the woman, Jairus' daughter had died.  Imagine the grief of Jairus.  He might have thought: If only Jesus had attended to my daughter right away she would have been saved. 

Subsequently, we know that the Lord brought the little girl back from the dead (vs.41,42). Jesus showed that He possessed the power of His Father (John 3:34).  The lesson for Jairus, and the onlookers, was in the parallel experiences of the healed woman and Jairus' daughter. 

Jairus, a ruler of the synagogue, who represented the Law, would have banned the woman from attending worship because she was unclean.  She had been spiritually dead for twelve years.  Jairus' daughter of twelve years was now physically dead. 

The Lord Jesus, who fulfilled the Law, was able to make the woman physically and spiritually clean; and was able to resuscitate Jairus' daughter.  Jesus gives life where the Law cannot (John 14:6). 

5:34‘made thee whole’ is the same word which is translated ‘save’ in Mark 3:4. Jesus was saving life in the healing of the girl. The Jewish leaders, by their attitude, were destroying life. Jairus, forced by circumstance, had to acknowledge that Jesus was a saviour and by implication his fellow religious leaders were destroying life.

5:41    In taking her ‘by the hand’ Jesus is showing that he is the ‘son’ that Israel were unable to provide to take ‘by the hand’ – Isa 51:18

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5:13 The running of the swine into ‘a steep place into the sea’ echoes the language of Mic 7:19 which speaks of the removal of Israel’s sin.

V.1 It seems that Christ crossed to the east side of the Sea of Galilee for the express purpose of healing Legion. This area was mainly inhabited by Greeks, hence the keeping of pigs.  The name of Legion (a Roman name) would further suggest that the demoniac was a Gentile. 

What was Christ trying to demonstrate?  Was He sending a message that He was the saviour of all people, both Jews and Gentiles (Gen 22:18; Gal 3:16)?  Christ sent the healed Legion away to publish this fact, which he did in Decapolis, the ten Gentile cities of east Galilee.

5:15 In saying that Legion, after he was cured, was ‘in his right mind’ is highlighting that the problem of Israel was to do with the way in which the way they thought. This was not simply a healing of a sick man. The events themselves are a parable of the saving of Israel from their false worship.

5:18-19       It is hardly surprising that the healed man wanted to go with Jesus as those who lived in the area wanted Jesus to leave the place – Mark 5:17.

5:34    Jesus describes the woman as ‘daughter’. Luke expands this to explain that she was a ‘daughter of Abraham’ Luke 13:16. She showed the faith of Abraham so was truly one of his children.

5:21     Jesus had just crossed the Sea of Galilee – Mark 4:35 – and now, after healing “legion” he is going back across the sea. So it seems that Jesus made that journey across the sea just to heal “legion”. How willing are we to inconvenience ourselves for just one person?

v28.   In Num 15:38 we are told that the children of Israel were to wear garments which had a ribband of blue in the fringe of the borders - what we would today call the hem.  Jesus surely wore such a garment, and the woman with the issue of blood touched this hem of blue.Luke 8:44  To do so, she must have been down on her knees.

Mark tells us that she was immediately healed, which leads us to Mal 4:2 where we're told that the Sun of Righteousness (Jesus) will arise with healing in his wings.  The hebrew word translated as wings there is the same word which is translated as "borders" <3671> in the quotation from Numbers mentioned above.

Consider also Zech 8:23 and Eze 16:8 where we have the same hebrew word translated as "skirt"

5:42    We should remember that the woman had the issue of blood for 12 years – Mark 5:25  - when we learn that the girl was  years old. We are expected to see a link between the healing of he woman and the raising of the girl. 

This man, dwelling apart from society, recognised Jesus as the son of God long before others did. We too need periods of time away from society so that we can get the focus of our mind clear.

5:30   Whilst it might seem the most natural thing to say that Jesus “turned himself about” there is a striking contrast here with Israel in the days of the kings for Isa 64:7 informs us that God had hidden his face from Israel because of their sinfulness. Here Jesus is presented as remedying that situation.

5:15   That the man was “sitting” and “clothed” draws on the idea we find in Isa 51:1-2 where Israel are called upon to rise from desolation and sit down. The record here is showing us that Jesus is the one who will bring about the fulfilment of the words of Isaiah.

5:2         This is the third time that Jesus has cast out an “unclean spirit” in Mark’s record. The record is reminding us of the work that Messiah would do – Zech 13:2 – where we learn that the land will be rid of the “unclean spirits”

5:22   The ruler is named. This would be of little value unless he was known to those who read Mark’s gospel account, implying that Mark’s account was written quite soon after Jesus’ death and resurrection

5:28 She touched the “hem of his garment” – Matt 9:20. It would appear that the understood the prophecy of Malachi who spoke of Jesus – Mal 2:2. The word “wings” could equally be translated skirts or hem.

5:35 Whilst Jairus’ daughter was sick it would appear that the servants believed Jesus could do something to help. But now she was dead they thought all hope of help was gone. It would seem that by this time in Jesus’ ministry he had not raised anyone from the dead.

5:1-20 the healing of “legion” was not a chance happening. Jesus made a special journey to heal the man. Notice at the beginning of the record he travels to “the country of the Gadarenes” and when he has healed the man he departed …” Jesus seeks out those who will respond to his message; such is the love of our Father.  It was when we were sinners that Christ died for us – Rom 5:10. We, therefore, should love Him because He first loved us – 1John 4:9

5:17 The witness of the healed man spoke volumes in the area. Whilst the desire was that Jesus departed from the area the next time he was in that area he was warmly welcomed – Mark 7:31-35 – when Jesus performed more miracles.

5:15  In saying that the people were “afraid” we see the same word that is used in 4:41 where it is translated “feared”. This was not terror. Rather it was “awe”. The way Jesus could work miracles brought wonderment. However it was and still is the message that is the most important element of Jesus activities.

5:16 Having seen the power of God in action with the possessed man the people felt the best solution was to be rid of the one with the power. How do we react when we see and hear things that we do not expect? Or are we open-minded enough to embrace things we are not expecting but clearly are true and godly?