Comments for August 4

v.7 - We need to develop the faith that these things will happen for us too. When we cry to our God (notice the personal ownership here - 'cried to my God') we too can have our cry enter into his ears that he might deliver us too from death and from the floods of ungodly men that make us afraid. This is of course applied even to Jesus too - Matt 26:39, Luke 22:44, Heb.5:7.

This chapter is found as Psa 18. Notice that the title of the Psalm is verse :1in the historical account. This parallel shows us two things.
1] Psalm 18 was written after the death of Absalom.
2] The Psalm titles are part of the inspired account.
By placing Psalms in their historical context as we can understand what prompted the Psalm to be written and better understand both the language of the Psalm and the mind of the Psalmist at that time. In so doing we will be able to apply the Psalms more meaningfully in our lives as we identify with the circumstances which prompted the Psalm.

v.2,3 - We cannot remind ourselves of these things too often. However we feel, our vulnerability is overridden if we have faith in statements such as these. We, like David, should make it a regular part of our daily prayers, morning noon and night, to praise God and thus remind ourselves that he is our strength and our salvation.

22:1 The mention of deliverance from the hand of Saul right at the end of David's life possibly indicates that the problems with the house of Saul and the Benjamites really was a problem all through his reign even though there is little mention of this in the historical record.

ACTION FROM GOD

It would be interesting to write a Psalm like this for ourselves. This song of David tells of the impact God has had on David's life and records for us many of the ways God had moved to give him strength or ability when and where David needed it. David describes the LORD as his Rock, his Fortress, Deliverer, Stronghold, Lamp and Shield. He describes God as having done many things for him, having had a direct impact on David's life.

David says that God rescued him from the hands of his enemies, God gave David rewards, he turned darkness into light, he gave David the strength to advance against a troop, to scale walls, to fight, to be nimble and stable, and to win the battles he fought. The LORD our God was an awesome God to David, and David showed that he appreciated it by recording these acts of the LORD and praising him for them.

We need to think about the ways God has impacted our lives too. God has not stopped working in the lives of his servants - you and me included! So let's spend a moment thinking about what he means to us, how he has worked in our lives and what we can praise him for. We may find that we could write a psalm like David's, that is just as full of action from God.

There may be some who question whether the titles of the Psalms are part of Scripture. This chapter proves that they are for the title of the Psalm forms the first verse of the chapter.

22:50 Notice that a realisation of God's deliverance throughout all his life causes David to thank God 'among the heathen. He used God's deliverance as a basis for his preaching to the nations around him.

V.7 Our Heavenly Father hears our cries, as He did David's. The outcome was that David's enemies were routed.V.12-15 Like David our pleas are heard by God.

This Song of David is the same as Psalm 18.  It's lovely to think of God as being David's rock, fortress, deliverer, shield, horn, high tower, refuge and Saviour.  And that is only in his first 2 verses.

2 Samuel 22 reflects Ps. 18. It is David's song of deliverance from his enemies.  It also pertains to Jesus' deliverance on the cross. 

Consider some of the physical phenomena that took place:

Vs.8,9 See Psa 18:7,8 During Jesus' crucifixion, the accompanying lightning and thunder would have been spectacular to those who witnessed the event.  Even more startling would have been the earthquake (Matt 27:51). 

Vs.10-14 See Psa 18:9-13 When Jesus was being crucified, darkness occurred between noon and three p.m. (Matt 27:45).  This unusual circumstance could indicate that Yahweh himself came down to be with His son during this trying time. No wonder that the believing centurion, witnessing all these things, could see the divine hand at work (Matt 27:54).

22:5  This Psalm was spoken at the end of David’s life. He had been through many afflictions. We learn that there must have been a number of times when he thought he would die – saying ‘the waves of death’. We should note that David associates these times with the behaviour of ‘ungodly men’. It was not simply a fear of death. Rather it was a fear of being separated from his god and being unable to praise him – Psa 6:5

22:3 David’s confident assertion ‘in Him will I trust’ is the basis for the language in Heb 2:13 where, in Spirit, Jesus is presented as speaking these words.

GIVE THE GLORY TO GOD
 
There would be many people in David's position who would have taken the credit for themselves. The more powerful people tend to be, the more proud they tend to become.
 
David had proved himself to be Israel's greatest leader and their greatest war hero. He was skilled in battle. He was a wise decision maker and his reputation preceded him both in and out of Israel. It would have been easy for David to have taken all that credit to himself and to acknowledge that he was responsible, at least in part, for Israel's greatness and prosperity. But David did nothing of the sort. Over and over throughout the song that David sang to the LORD, he gives all the credit to God. There was nothing that David claimed as his own personal victory.
 
I know that I have far less personal skill than David had, yet even in my small triumphs, the credit does not always go to God. I find this especially in a public way. Maybe in my own prayers and thanksgiving I give more credit to God than I do when someone compliments me or praises what I have done.
 
We need to take a leaf out of David's book and realise that we are nothing without God. Then we will freely give all the glory to God.

22:20   David was not literally brought into ‘a large place’. David is speaking metaphorically of his deliverance. He had felt trapped and now he was liberated.

V.11 Yahweh is shown riding on a cherub. What is the significance of using this figure?

Cherubim are symbolic figures which represent the glory of Yahweh.  Let us look at three aspects of the cherubim.

First, we meet cherubim after Adam and Eve had been expelled from the Garden (Gen 3:24). Yahweh’s glory will protect (reserve) the Garden until humankind is fit to re-establish itself there. This will occur in the Kingdom.

Second, we see that the Cherubim were situated over the mercy seat of the Ark of the Covenant (Heb 9:5).  These cherubim signalled that Yahweh was present to meet with man over the mercy seat through the participation of the High priest.

Third, the cherubim are presented as living creatures in Eze 1:4-14.  These are the same as those found in Rev 4:6. They represent the saints who have been redeemed by Jesus at the judgment.

And so, Yahweh is described as riding on a cherub, a symbolic figure that embodies: His glory; the Redeemed; and the promise of a return to paradise.

Yahweh came down to earth to be with His Son Jesus as He was being crucified. He came down to the dwelling place of humankind.

Through the crucifixion and resurrection of Jesus, access to Yahweh was opened up for humankind.  As the mediator between God and man, Jesus brought His Father to us (1Tim 2:5). He is the mercy seat where Yahweh comes to meet with man.  And, he is the High Priest who facilitates this process.

And so, because of His sacrifice, Jesus brought Yahweh to humankind.  Those who have come into covenant relationship with Yahweh through Jesus, have the hope of sharing glory with the deity in the Kingdom and beyond.

The cherub on which Yahweh rode, is symbolic of the God-manifestation that will be experienced by those found acceptable at the judgment.

2Sam 22:50;Rom 15:9.

22:10 As ‘God is light’ - 1John 1:5– we might think it strange that ‘darkness was under his feet’. However God does bring darkness when He is angry with His people – for example at the time of the crucifixion of Jesus – Matt 27:45

2Sam 22:3,6,8,10,16,20,24,51 - V3 - "horn" [Heb. "qeren"<7160> literally means "a horn, elephant tooth, etc." figuratively means "strength, power"]; V3 - "saviour" [Heb. "yasha"<3467> means "to be open, wide or free" implies "to be safe, causatively to free or succour, to save, be delivered, preserve, rescue, bring (having) salvation, save(iour), get victory, to be liberated"]; V6 - "sorrows" [Heb. "chebel"<2256> means "a rope (as twisted), especially a measuring line;" by implication "a district or inheritance (as measured); or a noose (as of cords); a band or company, destruction, union, pain, sorrow, travail, pang" - could this refer to Christ secured on the cross?]; V6 - "hell" [Heb. "sheol"<7585> means "grave, pit, hell"]; V6 "prevented<6923>"; V8 earthquake when Christ was crucified; V10 the day went dark when Christ was crucified; V16 - "blast" [Heb. "neshamah" <5397>means "breath, a puff, wind, angry or vital breath, breath (of God), breath (of man), (that) breath (-eth), every breathing thing, blast, divine inspiration, intellect or (concretely) an animal, spirit (of man), spirit, soul"]; V16 - "breath" [Heb. <7307>"ruach" means "wind, breath, exhalation" figuratively means "life, anger, air, blast, spirit, mind, energy, disposition"]; V20 "large place<4800>" could this be Christ in heaven? V24 no "iniquity<5771>"; V51 - "seed" refers to the lineage of David which culminated in Christ; V51 - "for evermore" suggests eternal life.

22:2,3,32        The repeated way in which David likens God to his rock echoes Moses’ song in Deut 32:4

22:1 Why did David sing this song now, when he was old, with his battles long behind him, rather than years ago when Saul died? Surely David had been saved from his enemies years ago, once they had been defeated? Well, in the previous chapter we have recorded the deaths of two groups of people, and there is one thing that links them all. They were the children of David's enemies. Not until their children had died was David truly delivered from Saul and Goliath. Their antagonism toward David lived on in the next generation. While David demonstrated that he was willing to extend friendship to the offspring of his enemies, this was not reciprocated. For example, Mephibosheth whom David gave Saul's wealth, may have been planning to return David's love with treachery. See 2Sam 16:3.

22:11  Riding a Cherub is like God dwelling between the Cherubim in the tabernacle Exo 25:22

22:43  In speaking of the enemies being beaten “as the mire of the streets” we find a phrase which is later echoed – Mic 7:10 – by a later prophet.

22:6-7  Reflecting on his life David shows how he dealt with his problems. He saw God as the source of strength. This is a lesson for us.

22:12 David mentions “thick clouds” here. The first time we came across “thick clouds” – in fact the only time previous to the time of David – is in Exo 19:9,16. The context there is that Israel is at Sinai waiting to receive the law.

v18 notice that even David, the one who slew Goliath, recognised his enemies were too strong for him. Very likely he is thinking of Saul, the Philistines, and even his own men, from whom God delivered him in one single day.

22:8   It may be that the reference to the earth shaking is speaking of an actual event in David’s life which is recorded in 2Sam 5:24 and 1Chron 14:15 where God caused the sound of “going” in the top of the trees – maybe the effect of an earth quake.

22:20  the bringing of David into a “large place” is also found in the words of David in Psa 31:8.

22:21  Clearly Yahweh was David’s tower of salvation. Absalom’s revolt had now been thwarted and David was back on the throne. But notice that David recognises that the deliverance was of God. We see this right through this sad period in David’s life. A complete trust in his God.

22:21 at the end of his life David, who had committed sins, still speaks to God on the assumption that he was “righteous” and had “clean hands”. This clearly indicates that David really believed that God forgave him for the sins he committed. Do we feel the same?

22:21 at the end of his life David, who had committed sins, still speaks to God on the assumption that he was “righteous” and had “clean hands”. This clearly indicates that David really believed that God forgave him for the sins he committed. Do we feel the same?

22:10-14 whilst what David wrote might seem just poetry is aptly describes the time that Yahweh came down on Mount Sinai and gave the law to Moses  -  Exo 19:17-20

22:16  David’s description of Salvation – looking back to the exodus – draws on the song of Exo 15:8.

God does not change – both then and now. The past is an indication as to how He will work for His children.

22:6 What, we might ask, were the “sorrows of hell” and the “snares of death” that David thought of. We can, to some extent, answer this by reflecting on David’s words – Psa 6:5 – where he saw being dead would prevent him praising God.

v.3 - the phrase 'rising early' carries more with it than simply getting out of bed with plenty of time to spare. An examination of the usage of the word 07925 in the rest of scripture shows that it is used invariably of times when the task for the day was unsavoury but had to be done. Here are a few of the 65 examples: Gen.20:8, 21:14, 22:3, Exo.8:20, 9:13, 34:4, Num.14:40.

v.3,4 - When the prophet speaks of 'rising early' [Jeremiah 11:7 25:3,4 35:14 44:4] he is showing us how we should respond to the work of the Truth. Abraham, when called to offer Isaac, rose early [Genesis 22:3] and marks the way of the faithful. We should not delay doing those things we know to be right just because they are difficult.

v.15-17 is a repetition of the idea already expressed in ch.13:12-14. The message clearly needed repeating, though it was all to no avail.

25:12 Amidst all the doom and gloom associated with the going into captivity of Godless Judah there are words of comfort. Israel's God is compassionate and desires to save them - He desires to save us - His children by faith - also.

CAREFUL READING
It was about 60-something years later when Daniel was reading this prophecy and another in chapter 29, that he realized that the Babylonian kingdom was about to come to an end. God, thorough Jeremiah had said that after 70 years from the first year of Nebuchadnezzar, that he would punish the King of Babylon, his nation and his land for their guilt. Daniel had the book of Jeremiah and he must have carefully read it and tried to understand it to have seen and taken notice of these small prophecies in the midst of a large book.
The question that arises from this is how carefully do we read the Bible? If we were in Daniel's place would we have even read the words of this prophecy? If we had, would we have read them carefully? Would we have read them more than once? Would we have noticed this prophecy?
There is so much more in the Word of God that relates to our days before the return of Christ, than there was for Daniel. So we, like Daniel, must read God's word and read it carefully and diligently so that we can be prepared for what God has said will happen. God reveals the future to his servants - but to see it, we must look for it.

We have already noticed (Chapter 9) that the words of Ecclesiastes 12 are used by Jeremiah. Here are some more:

Whilst the words are not exactly the same the ideas are. Jeremiah is speaking of the desolation that will come to Jerusalem because of her sinfulness. Ecclesiastes 12 is speaking of the effects of this apostasy upon the way that the people will appear in that day.

25:1 The 'fourth year of Jehoiakim' is a year after the time of Dan 1:1

V.7 Hearken shama 8085 Means to hear intelligently, or carefully; There can be a difference between hearing and listening, to hear may mean merely to perceive sounds that do not necessary require or create action. To listen means to pay thoughtful attention to sounds that enter the ear, and then evoke positive results. We might define it as having selective hearing, one only hears what they want to hear. We must be careful that we listen (hear) intelligently to the Word at all times. 

V.12 The first to be punished will be Babylon, for its guilt.  

Vs.17-26 After the punishment of Judah and Jerusalem, the cup of Yahweh's wrath will then be extended to all nations . 

Vs.31-33 The controversy with all nations will occur when the Lord Jesus returns to cleanse the earth of evil. 

V.26 The last to be punished will be Sheshach. Sheshach is a code name for Babylon (Jer 51:41).  The fact that Sheshach (Babylon) shall drink of Yahweh's wrath after all the other nations points forward to the final destruction of Babylon (Rome) (Rev 14:8; 18:2,21).

V.13-14 Even though Babylon was an instrument in God's hand to punish His people for their sins, Babylon would still have to answer to God for her own iniquities. For those sins she would be enslaved, just as she had enslaved the Children of Israel (Jer 50:9)

“Nebuchadrezzar My servant”, (Jer 25:9). Even evil men like this king of Babylon, who did God’s will against His sinful nation Israel, become the Lord’s servant.  How much more people like Jeremiah, or, please God, you and me? What an honour for us to be the servants of the Lord!

25:9  That Israel were to be ‘an astonishment’ is what Moses said – Deut 28:37– if they were faithless.

25:10 This sorrowful picture of Judah is contrasted by the hope in Jer 33:10-11 which speaks of the time when the subjugation of Judah and Israel is finally over.

25:3 The ‘thirteenth year of Josiah’ is the time that Jeremiah started his prophecy – Jer 1:2  So the prophet is saying that he has been presenting the same message for all that time.

V.3 Jeremiah had been prophesying for twenty-three years. Yahweh was giving His people plenty of time and opportunity to turn to Him.  Such was His mercy.

During the time Jeremiah prophesied, he was faced with severe opposition.  It is hard to keep going under those conditions.  Also, the more that time goes on without any predictions being realized, the more scepticism sets in. 

The same is true today.  People are too cynical to believe that there is a God, or that Jesus will come again to take control.  These cynical people echo the first century scoffers who said: Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation (2Pet 3:4).

25:10 The removing of ‘mirth’ echoes the earlier prophet – Hos 2:11– whose warning to Israel in the north was unheeded and Israel was taken into captivity. Again one might have thought that the king, with the Chaldeans surrounding Jerusalem, would have heeded the earlier example.

CAUGHT IN DESTRUCTION

I don't think I would have liked to have been around at the time when Jeremiah's prophecies about the destruction of Jerusalem and God's wrath on the nations around were fulfilled. It must have been a terrible time. Everything good would have been forgotten in the distress of those days. There were no celebrations, laughter or joy. Dead people, family and friends lay strewn on the streets, killed in the war by famine or by disease, with no-one to mourn for them or bury them.

It is interesting that although we would have hated to be there and to be caught up in the horror of that time, the language Jeremiah uses to describe it is very similar to the way God's judgement in the last days is described. We may not miss out on it after all. But the destruction God dished out on Jerusalem and the nations was selective. The good people were taken out of the situation before it happened.

The question we need to ask ourselves is whether or not we are prepared or are preparing for the dramatic changes that will come. It's no use waiting for judgement day to decide we need to change the way we need to live. A quick reading through Jeremiah 25 will show you that you don't want to get caught up in the judgements to come. Choose to live God's way now - before it is too late.

v 8,12 First Principles>Kingdom of God>Was overturned>History of fulfilment
6. The Jews were taken into captivity in Babylon 2Kin 24, 2Kin 25 to last for 70 years. (Prophesied Jer 25:8,12) 2Chron 36:20-21. Jerusalem was desolate. Neh 2:12-15.
Go to Deut 28:49 to see more details of the history of Israel and its overturning.

Vs.11-13 In Babylon, Daniel read Jeremiah’s writing and understood the situation of Judah’s captivity (Dan 9:2).

V.19 Because Egypt gave some Jews sanctuary, Yahweh would bring Nebuchadnezzar against it (Jer 46:2,5).

V.31 The controversy with all nations will occur when Jesus returns to bring divine rule upon the earth (Rev 2:27).

25:11 In saying that they would be an ‘astonishment’ Jeremiah is returning yet again to the curses of Deut 28:37

25:1-3 The detailed days and Jeremiah’s  comment ‘three and twenty years’ indicates that he has been speaking for 23 years. About half of that time to wicked kings after the death of Josiah.

25:10   In addition to the way that the removal of the mirth echoes the sentiments of the earlier prophet Hos 2:11 we see also yet another allusion to the blessing and cursings given to Israel in the wilderness - Deut 28:37. Israel in reality had no excuse – God had told them what would happen if they were unfaithful.

25:11   The seventy year captivity of Judah ended when  the nation returned to their own land under Cyrus.Zech 1:12, in quoting this time period is telling his audience that the words of Jeremiah have been fulfilled.

The everlasting promise

Notice v4 and v8 the danger of not listening to God.

v5 "dwell in the land" appears to be a reference to passages such as Lev 26:5. Can you see how much overlap there is between these two chapters?

Q:  v5 mentions dwelling in the land "for ever". Can you find that promise anywhere in the law of Moses?

A: The first time I can find reference to it is in 1Kin 8:13 and Psa 37:29. It was God's promises to David that made the eternal part of the promise clear, and it was not part of the law. Instead, these promises are an expansion on God's promises to Abraham (Gen 13:15) "all the land which thou seest, to thee will I give it, and to thy seed for ever". See Romans 4:13 for an explanation about this.

25:15-16       All the nations surrounding Israel were concerned about the threat of the Babylonians. So, it seems, there was a meeting of leaders to address their concerns.  It is to those attending the conference that Jeremiah now speaks. Eze 25 - 29 addresses the same, largely, countries. 

25:7  In Deut 18:19 God had instructed Israel that they were to “hearken” to the prophets that he appointed. Jeremiah now, taking the word from Deuteronomy, says that the words of Moses had not been heeded.

25:5    Hoshea and the northern kingdom had recently been taken into captivity – in the last 100 years – because of their sinfulness. Now, against the background of a threat that Judah would also be taken into captivity Jeremiah encouraged repentance to avoid a repetition of what had happened to the northern kingdom of Israel.

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)

   L. Twelfth Sermon - The Seventy-Year Captivity (Jeremiah 25:1-38):

      1. in this 25th chapter the culmination of Jeremiah's first 23 years of ministry is reached.

      2. Jer 25:1-14 - a confirmation - Dan 1:1 in the third year of Jehoiakim's reign Nebuchadnezzar (better rendered Nebuchadrezzar) was sent and left Babylon for the battle of Carchemish which altered the course of history and dealt Egypt a blow from which it will not recover till Christ returns and redeems the nation (Isa 19:24-25), it was early in the 4th year of Jehoiakim's reign that the battle took place (Jer 46:2;Jer 25:1); VS 1,11-14 prophetically connects the 70 years of captivity in Babylon (circa 606-536BC - 2Kin 24:1;Jer 29:10;2Chron 36:21;Ezra 1:1;Dan 9:2;Zech 7:5); V3 (KJV) "rising early<7925>" (Christ rose early but also was not harkened to and we have Abraham and Isaac rising early Gen 22:7)VS 3B-7 note a repetitive pattern of disobedience and punishment; VS 3,8-11 thus begins the history of four great empires (Babylon, Medo-Persian, Greek, and Roman as noted in Daniel 2); VS 4-7 is similar to 2Chron 36:15-17; V5 "the land<127>"; VS 8-9 Judah's obstinacy; V9 Nebuchadnezzar was God's servant in that he did God's bidding (Prov 16:4); Jer 25:9,11,18 "astonishment<8047>" (Deut 28:37 the punishment for Israel being faithless); VS 12-14 Babylon's downfall was circa 539BC by Cyrus the Persian who captured Babylon who was punished for her pride (Isa 10:12); VS 13-14 the conclusion of prophecies versus the kings of Judah and false prophets; V14 "recompense<7999>".

I. The Condemnation of Judah con't (Jeremiah 2:1 to 25:38)

   L. Twelfth Sermon - The Seventy-Year Captivity (Jeremiah 25:1-38):

      3. Jer 25:15-29 - a condemnation - VS15-25 the cup of wine (symbolic of blood) represents God's wrath over Jerusalem, Judah, and other nations; VS20-25 Uz<5780>, Philistines<6430>, Ashkelon<831>, Azzah<5804>, Ekron<6138>, Ashdod<795>, Edom<123>, Moab<4124>, Ammon<5983>, Tyrus<6865>, Zidon<6721>, Dedan<1719>, Tema<8485>, Buz<938>, Arabia<6152>, Zimri<2174>, Elam<5867>, Medes<4074>; V26 God's wrath on "Sheshach<8347>" (Sheshach is another name for Babel or Babylon<894>) too Jer 51:37,41,42,43; V29 (is this a reference to Eze 38:1-23;Eze 39:1-29?); Jer 25:29-30 has a future application for Israel's salvation (Joel 3:16;Amos 1:2;Isa 42:13) and the judgments upon a future "Babylon" (as noted in Rev 14:8;Rev 18:2,21; and elaborated more in Revelation 17-18) and the war of that great day of God Almighty (Rev 16:14-16).

I. The Condemnation of Judah con't (Jeremiah 2:1 to 25:38)

   L. Twelfth Sermon - The Seventy-Year Captivity (Jeremiah 25:1-38):

      4. Jer 25:30-38 - the execution of justice - Jer 25:29-31 the nations will come against Jerusalem but Christ will fight against the nations and judge them (Zech 12:3;Zech 14:2;Rev 2:27); V32 "whirlwind<5591>"; V33 those slain by the Lord; V33 "of the earth<776>", "of the ground<127>"; V38 "his covert<3715>", "their land<776>".

25:33 In speaking of the dead being like dung on the ground the prophet uses a similar phrase a number of times – Jer 8:2, 9:22, J 16:4  and is reflected also in the contemporary prophet – Zeph 1:17. An awful picture of a polluted land

25:29  The way in which Jeremiah speaks, under inspiration, of Jerusalem as the city called by God’s name seems to be the basis for Daniel’s comment I his prayer recorded in Dan 9:18

25:4       Israel had a responsibility to listen to – hearken – to their prophets – Deut 18:19 – but Jeremiah is reminding his audience that the nation had consistently not listened to the former prophets. One might conclude that Jeremiah thought that the people would not lien to him. After all why would they change their habits?

25:4,7,8 notice that Jews repeats that Israel were not willing to listen to God. Such a sorry state of affairs indeed!  It is a feature of scripture hat the same point is often made multiple times. This is because we are all slow learned and often do not “hear” the message the first time it is spoken by God.

25:3those of us who find early mornings a challenge should not be too troubled by what the prophet says about “rising early”.  It may well be that the prophet was up early. However the focus is on the fact that Jeremiah did not delay doing the things he had to do. That is the warning for ourselves. We should not put off what we can do immediately.

25:1there are a number of different ways in which we might divide Jeremiah into sections. One is the recurring phrase “The word that came to Jeremiah” of which there are seven occasionsJer 7:11, 11:1, 25:1, 30:1, 32:1, 44:1.This division might help in our seeking for a structure in the prophecy of Jeremiah which certainly is not recorded in chronological order.

25:12 The punishment of Babylon was seen in it being taken by Cyrus and Darrius the Mede. The way that Babylon was taken was in exact fulfilment of the words of the prophets.

25:8  It was not the case that the nation had not heard what God had said. It was that having heard the words they chose to disregard them. They had closed their ears in order that they were not corrected!

Whilst we might condemn Israel for such a way of “hearing” we do well to remember that we can be just like them. We might be just like them when we hear words of scripture that we find inconvenient. It is not unknown for otherwise faithful believers to explain away certain scriptures in order to justify ones actions.

14 v.8-9 - Life and death are both the same in Christ - we do both unto the Lord, following the example of our leader. It is a simple truth, but one that is hard to come to terms with. John 21:19, Acts 13:36, 20:24, 21:13.

13 v.12 - 'cast off' is a powerful Biblical injunction. It is more than a casual putting aside. It is an active dissociation from evil. Isaiah 2:20 Ezekiel 18:31 Romans 13:12 Ephesians 4:22 Colossians 3:5,8 Hebrews 12:1 1 Peter 2:1 James 1:21 Once we have 'put off' we must replace that which has been left behind so we must 'put on' Galatians 3:27 Ephesians 4:24 6:11 Colossians 3:10,12,14

14 v.4 - Paul in Romans 14:4,10,13 Show us that a servant stands or falls before his own master. James picks up that exhortation James 4:11 to show us that evil words against our brother is the same as judging him and therefore should not be part of how we think.

13:1 In calling God's servants to 'be subject …' which is seen again :7 'render … dues' we are presented with one of the most difficult aspects of being 'living sacrifices'. We see that the way in which we respond to those in authority in the country in which we live is a demonstration of the degree to which we understand and apply the gospel in our lives.

14:10 -11 Whilst it is easy to fault our brethren and sisters, in day to day life, when we see them living in ways of which we do not approve we have to recognise that those brethren and sisters are God's, not our, servants. Notice also that despite what we might think of them 14:4 God is able make them stand.

The apostle Paul says in 14v14 that nothing is unclean, and in v20 that this is dependent on your own conscience, and in v23 it is dependent on faith. Why then, having said that all things are clean, does he say that it depends on faith? And why does he say that "whatever is not from faith is sin."? (v23)

1 John 5v4-5 tells us that it is our faith that overcomes the world, our faith that Jesus Christ who overcame the world, is the son of God. Paul in Romans has been reminding us that it is through the grace of God brought to us by Christ that we are saved, and not through works. If these things are true, then actually the only barrier to the kingdom for us is our own belief in Christ, or the lack of it. If we believe we are forgiven in Christ, then we will be forgiven.

It is in this context that Paul is writing in this chapter of Romans. In v14 he tells us that nothing is "unclean" anymore for those who are in Christ, yet if we have trouble in believing that, then it is better for us to abstain. If we abstain then we do not have to struggle with that lack of belief. The example he uses is the eating of meats offered to idols, which in the law of Moses it was wrong to eat. The brother strong in faith can eat these without a problem, because he believes strongly enough that the law is now of non effect in Christ. Yet another brother, weaker in faith, may have slight doubts about it. If he were to eat of the meat then he would doubt whether he could be forgiven. In this case, it would be better for that brother to avoid eating the meat, because if he doubts then it is sin (v23). The advice of Paul to those who do have faith, is to eat the meat only when the weaker ones aren't there (v22), lest the weaker one is caused to doubt in the grace of Christ by seeing his brother eat (v21).

I find it wonderful that Jesus legislated so well for those who have a lack of faith. He showed that he would never condemn those who are weak. When Peter wavered in his faith and sunk in the sea, he immediately stretched out his hand and caught him. (Matt 14v31) In Hebrews 10v22-23 Paul sums this all up beautifully for us, and gives us the advice:

"Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised)."

14:15 Strong words indeed. When we wish to impose our non important views on others we, I presume, do not think we are destroying the one we are speaking to!

 13:13 As Paul summarises the deeds of darkness, he does not make a complete list, but they are representative to indicate what he has in mind. A similar, but lengthier list is found in Gal 5:19-21

13:7  Keeping out of trouble, paying our taxes, and conducting ourselves honestly in the community in which we live, shows Christ to our neighbours (Matt 5:16).

14:1 etc. Being sensitive to the level of faith and understanding which our brethren possess is crucial to serving Christ.  We must not put forth preferences as principles.  We would go a long way in getting on with our brethren if we all agreed on one thing: Never to hit below the (spiritual) belt.  By the same token, no-one should wear his or her belt around the forehead. 

Granted we don't want to be in a position where we have a zeal but not according to knowledge (Rom 10:2). But in 13:10 we read love is the fulfilment of the law and in Matt 5:17 we read Christ came to fulfil the law and the prophets. No man had greater love than Christ who laid down his life for his friends John 15:13. We can carefully note and adhere to every nuance of doctrine but if we don't properly emphasize and adhere to the most important commandments (Matt 22:36-40), our doctrine is bankrupt. 

13:5  Being subject ‘for conscience sake’ indicates that it is not a matter of preferences as to whether we are subject. Rather it is a consequence of an understanding of what is required. Rather than being commanded we should wish to be subject because of our understanding of what the Father desires of us.

14:9  Christ is lord of ‘the dead and living’ in the same way that God is the God of the ‘dead’ Luke 20:38 All live in God and Jesus’ sight – so we mist take care that we do not destroy those who are alive to God.

14:19 The exhortation to each one of us in this verse is powerful; We must at all times attempt to edify, or build up those around us, both within the ecclesia, and within our homes. We must always ask ourselves; is the family member (natural or spiritual) that we are dealing with going to benefit from our efforts? It does not matter whether they be a babe, or an older member of the ecclesia.

13:7 ‘Render … dues’ quotes Prov 3:27

14:21 Paul, here is showing his fatherly way, he is not issuing an order, but is urging the stronger member to voluntarily curtail the freedom that he has in Christ, and show regard for his weak brother. What he is suggesting, that the one should forgo the privilege of eating meat. Remember, what he had just written in V.15 for if your brother is seriously hurt (or upset) because of what you eat; you are no longer walking in love.

13:8 Paul’s exhortation that love replaces debt is seen as having its application in Philem 1:9 where Onesimus actually had wronged Philemon but Paul appeals to the principle with Philemon

13:1 This chapter follows on from the previous chapter without a break. The ideas of the last verse ‘’overcome evil with good’ is a valuable dictum when considering being 'subject to the ‘higher powers’ As Bible believers we do not get involved in protest movements and the such like. The things of this life are passing away and we are not part of them. The ‘good’ that we are to use to overcome evil is manifesting the spirit of Christ.

13:1,2 Political leadership involves power and control. This is gained by any means possible. In countries without any checks and balances, control is often taken by force. In democratic countries, mudslinging and character assassination are the norm.  

A cynical public is often heard criticising its leaders for their self-serving attitudes amid accusations of corruption. We should be careful not to be caught up with the swell of public emotion in this regard. Scripture reminds us that Yahweh is in control of all governments (Dan 4:17, 25; 5:21).

Therefore, in respecting Yahweh, we should respect our rulers and pray for them (2Tim 2:1,2).

13:11,12  We are much nearer the day of Jesus’ return than in Paul’s day.  There are signs in the political heavens that tell us He soon might be here. 

There are two things to consider in order to prevent our being lax.  First, not all prophecy has to be fulfilled before the return of Jesus.  He could be back to judge at any time. Second, regardless of how long Jesus is away, our life span is quite limited. We could die at any time.

14:13 Judging in the sense of condemnation (passing sentence) is not permitted under Jesus’ laws.  However, judging in the sense of discernment is encouraged (1Cor 10:13).

14:13 Continuing the discussion about non fundamental issues Paul sees the insistence of some on non fundamental issues as overthrowing the faith of some. That is what is meant by the stumbling block .

14:9   In saying  Jesus ‘might be lord …’ the word lord <2961> is  elsewhere in this letter as ‘dominion  Rom 6:9,14, 7:1catching the idea that the apostle has already been developing of submission to God and His son.

Rom 14:5

“One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.”

Verses 1-6, particularly verse 5, are often cited to justify keeping Pagan holidays. This chapter deals with the differences concerning food and holy days according to the Law of Moses! Some did not understand that the Old Covenant was done away in Christ, and believed the Jewish Sabbaths and New Moons should be kept. God’s holy days under the Law are thus being equated with Pagan Holi-days! They have thus changed the truth of God for a lie, and worship and serve the creature, rather than the Creator (Rom 1:25). They are in violation of Deut 12:32 and Rev 22:18-19!

Rom 13:7

“Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.”

We live in an age when respect for others is very much lacking. Still, the Bible is specific concerning this issue in giving us this list, and respect is conveyed in words like, "honour” and “esteem.” (Matt 15:4; Phil 2:3; 1Tim 6:16).

The word, honour, is # <5092>, time (tee may), and means, “a value, i.e. money paid, or (concur, and collect) valuables; by analogy esteem espec. (of the highest degree), or the dignity itself:-honour, precious, price, some.”

It is customary and quite natural to give honour to those in high places like those in the entertainment field, athletes, and sports heroes because we place value on their work. Judges are addressed as, “your honour” not because of who they are, but because of the position they hold.

Parents are worthy of honour and it is commanded of children to do so (Exo 20:12; Eph 6:2).

The aged are worthy of respect (Lev 19:32).

Those who live uprightly according to the Word are worthy of honour (Prov 21:21; Rom 2:7-11; 2Tim 2:19-22).

A gracious, kind and pleasant woman is worthy of honour (Prov 11:16).

A husband is to “honour” his wife (1Pet 3:7), treating her as precious, valuable, as the weaker vessel, and the wife is commanded to reverence her husband. "Reverence" is the same word as "fear," phobeo, # <5399> (see Acts 13:16), but not in the sense of punishment, but of the deepest respect for his Biblically assigned rank - as the head of the household, and not the tail to be wagged around (1Cor 11:3; Eph 5:22-24,33)!

Teachers of the Word are worthy of honour (1Tim 5:17).

Employers and employees must regard each other as worthy of honour (1Tim 6:1-2).

God and Jesus are worthy of all honour (Rev 4:11; Rev 5:12-13; Rev 7:12), and when we worship in spirit and in truth (John 4:24), we honour them. When we are determined to keep our flesh in subjection to the Word, and serve faithfully, we honour God. If, however, we do not place a high value in living our lives that honour and glorify Him, we dishonour God who gave His Son as a sacrifice, that through His Son we might obtain eternal redemption, and dishonour Jesus who paid the highest price for us.

It is often assumed by this passage that to respect certain individuals they must be honourable and respectable. We thus, get disappointed and discouraged when we see those whom we highly esteem, sin. Parents do sin (Col 3:21; Eph 6:4); teachers of the Word digress and sin (1Tim 5:19-20); the righteous turn from their ways with wickedness waxing worse and worse (Eze 18:24; 2Tim 3:13), and governments are corrupt (Psa 9:17). Regardless, we are to show them respect, because of the position they hold (Mark 12:17; Rom 13:3-4, cf. John 19:11 cf. Rom 3:23). The apostle Peter enjoins upon us to, “honour all men” (1Pet 2:17; see Eph 6:5-7).

We are never expected to behave rudely with anyone, and if we cannot respect the person, we must still show respect to him/her on account of the position or office he/she may be in. If we habituate ourselves to behave disrespectfully towards positions filled by unworthy people, and most are, we will soon find ourselves disposed to show little or no respect, let alone obedience to the laws we have been commanded to obey, provided they do not contradict God’s laws, which always take precedence.

13:12   The idea of casting off and putting on reinforces the point that Paul has already made in Rom 6:11 which speaks of being dead to sin but alive to God.

14:4    The injunction to allow the master to deal with his servant draws on Prov 30:10

14:10   In asking why one judges another Paul is returning to a point he has already made – Rom 2:3. 

Rom 13:11-14

“And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ…”

For centuries believers looked for the return of the Lord, and though he has not returned, this only serves to tell us how much closer this generation is to this momentous event. Our generation has witnessed more prophecies being fulfilled than any other generation.

The apostle Paul speaks of “knowing the time,” and the need for us to wake up from our spiritual lethargy (cf.Eph 5:14-16). He tells us to cast off the works of darkness and to put on the armour of light, in other words, to trade in the old for the new (Luke 5:36-38; Eph 4:24; Col 3). Paul gets very specific what we are to put off. Chamber is immorality. The Greek word is koite, # <2845> and means, “a couch; by extens. cohabitation; by impl.  the male sperm:-bed…” Wantoness is lewdness of the worst kind. These are incapable of feeling shame and act without any restraints. The Greek word is aselgeia, # <766>, and means, “… licentiousness … filthy…” Paul warns us to stay awake because the moment we start taking spiritual vacations, we become weak and vulnerable. Strife, or bickering and envying someone because they surpass us and then hold grudges are also works of darkness. These characteristics are all about “me” and reflects a bad attitude. These works of the flesh only hurt them.

The antidote to the works of darkness is putting on Christ, an outfit that wear us, not us the outfit. Christ is our Lord everyday no matter where we go and what we do. If he is not our Lord of all, then he is not our Lord at all. We must be ready every day to meet our Lord even if he does not return in our lifetime. Is it a bad thing to prepare ourselves to meet Christ, to serve God every day (cf. Matt 24:44)? Just maybe the end of this Age is closer than we think, and just maybe if we died today, would we be ready?

These verses highlight three important steps needed for true discipleship: 1) let our light shine, 2) watch for Christ, 3) be ready and prepared to go. Some shoes have heels so high you need a ladder to step into them. How hard it must be to walk in them! No, we must cast away anything that would hinder our walk and be ready to bolt out when we hear our call.

Rom 13:1

“LET every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.”

“Power(s)” is the Greek word, exousia, # <1849>, and refers to authority. Authority is an issue often viewed with controversy, or cynicism, yet, God places a high value on authority because He is the author of it (v. 2).

We read further in 1Pet 2:13-15 to submit ourselves “to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme…” When Peter wrote this Nero was in power! We may read of Nero’s cruel persecutions of those who identified themselves as Christians in the Annals (XV.44) of the historian, Tacitus. Nero had the apostle Paul beheaded and Peter crucified. Any man writing under ordinary human impulses would hardly have encouraged the brethren to honour and obey one as vile as Nero.

All authority is God-given and He has established the authorities we are to submit to:

1)      Christ is our highest authority that we must answer to (Matt 28:18). We are to submit to the headship of Christ (cf. Rom 8:14; 2Tim 3:16), which involves obeying even ecclesial elders in recognizing and submitting to their authority with all due respect, which is vital to God’s plan in providing the necessary “checks and balances” for solid spiritual growth (Heb 13:17).

2)      Children are to obey their parents - no exceptions (Eph 6:10). Wives are to submit to their husbands, like it or not, who is the head of the family (Eph 5:22-24). The husband is to submit to Christ and love his wife as Christ loves his ecclesia - no ands, ifs, or buts (Eph 5:23,25).

3)      We are to obey local and federal authorities (1Pet 2:13-14). The only exception would be if their laws contravened God’s laws (Acts 4:18-19; 5:28-29), where laws conflict or depart from the moral and righteous principles of God’s word.

Paul commands that everyone be subject to authority, which includes bosses, but a rebellious spirit does not regard authority (cf. Rom 13:2). Our attitude toward Christ is directly associated with our attitude toward other authorities. It is interesting to note that the word attitude by mathematical formulation using A as 1, etc. to Z as 26, adds up to 100 (%).  Hard work adds up to 98 (%), knowledge to 96 (%). Our attitude toward one another then rates the highest! It is important to have a right attitude.

David is a classic example of his respect for authority and how we are to conduct ourselves with those in authority. David would not rise up against the Lord’s anointed, King Saul, even though Saul wanted to slay him. David had the opportunity to slay Saul, but would not, and neither would he let his men kill him. David recognized authority (1Sam 24:6-7). David respected authority (1Sam 24:8); David rested in authority (1Sam 24:16-18). David submitted himself to authority; he overcame evil with good, and because he did, he became a great King with great authority (cf. Rom 12:19-21).

The quintessence of sin is to rebel against any kind of authority. We may rationalize it out all we want and make excuses, but the Bible does not allow for any excuses or reasoning. Whether those over us are moral or immoral, Christians, Buddhists or Atheists, Democrats or Republicans, homosexuals or heterosexuals, we must obey those who are over us. It is the right thing to do because all authority is established by God.

Rom 13:1,6

A reader asks: “... A question: was this centurion possibly Cornelius i.e. he whom Peter seemed to have a bit of difficulty accepting that the Gospel was not restricted to Jews but also for the Gentiles also (note Peter's comment tinged with reluctance ‘of a truth I perceive that Yahweh is no respecter of persons...’) and had to be educated by the vision of Acts 10:11-16 to go and bring into the Truth in Acts 10:34? I detect a hint of reticence to preach to the Gentiles on Peter's part hence the need for the vision - the same reluctance which appears to resurface later hence Paul's rebuke of Peter's behaviour in Gal 2:14. Just a thought!”

My reply: I would not speculate on who this Roman Centurion was. We know he was from the area of Galilee; Cornelius was from Caesarea (Acts 10:1). During the time of Augustus, there were 28 legions each with a Centurion, with his army of 100. Each legion was assigned to different areas with different duties. During the time of Christ, their headquarters were in Caesarea on the Mediterranean. With only these facts, I would not want to speculate, as the Bible is silent on it. Another named Centurion, Julius, of Augustus' band (Acts 27:1,43) favoured Paul in treating him kindly, protected and saved his life. We know nothing more of him. What we can say with absolute certainty is that Cornelius was the first Gentile convert.
In Gal 2 we read that Paul was sent to minister to the Gentiles (uncircumcised) while Peter was a minister to the Jews (circumcised). Paul is rebuking Peter because he "feared" to eat with the Gentiles, but only after James' men came. Remember, under Rabbinic tradition, he would have been considered "unclean." It was wrong of him, of course, but I understand why he did what he did, being newly converted, himself, and so Paul rightly rebuked him as he did all those with him for their "dissimulation." But even more serious was the fact that they were forcing their converted Gentiles to live as Jews, in that they were insisting on circumcision and their observance of Jewish purity laws.

Rom 13:11-12

“And that, knowing the time, that not it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.”

A cultural war is raging in our society so advanced, that virtue, civility, morality, faith, truth, honesty, dignity, integrity, and family are well on its way in losing the cultural war. We need a wake-up call from apathy and lethargy.

On April 18^th, 1775, British troops planned an attack on the 13 U.S. colonies. Having found out where the colonists hid their ammunition, they wanted to seize them, and to apprehend the leaders of the opposition, Samuel Adams and John Hancock. They brought their troops to Old Boston late into the night, and their secret strategy was to cross the Charles River by small boats and attack the towns of Concord and Lexington while everyone was sleeping. But, there was a man who was not asleep and his name was Paul Revere. He was awake and he saw what was about to happen. He got on his horse and sounded the alarm arousing the Minute Men of the colonies and they assembled to defend their family and homes against the attack.

This wake-up call was immortalized by the poet, Henry Wadsworth Longfellow 95 years later, but the poem, “The Midnight Ride of Paul Revere,” is historically inaccurate. Because of the alertness of this man, along with William Dawes, and Dr. Samuel Prescott, they rode from town to town to warn the unsuspecting people as well as Samuel Adams and John Hancock who were meeting at Concord that the Redcoats were heading their way.  Dr. Prescott was the only one who actually made it to Concord. Being prepared to fight this battle, they won, and on July 4, 1776, the colonies declared their independence, the Declaration being written by Thomas Jefferson. The American Revolution was on, but by 1783, Britain was forced to recognize their independence. How different American history would be today had not the alarm been sounded to wake up and warn the people!

Today, we are fighting another war, a spiritual war, and we need to sound the alarm that we wake up before it is too late. The night is far spent is the apostle’s wake up call to us. It is later than we think. This is not the time to roll over, pull the covers over us, yawn in the face of God, and go back to sleep. We need to wake up and get up. We are in a moral and spiritual free-fall. Mark Twain is quoted as saying, “Man is the only animal that blushes. Or needs to.” It is time to clean up and put off all the works of darkness (v. 12) and dress up putting on the armour of Light, the Lord Jesus Christ (vv. 12,14). We only have so many days, so many hours to serve our Lord (cf. James 4:14).

13:11 Complacency – the bane of all of us. Familiarity causes us to, if we are not careful, to simply follow our reading of Scripture etc. as a formality without engaging our minds in what we are doing. This is the sort of “sleep” that Paul is speaking of.

14:10  When Paul says we must “stand” before the judgment seat the word he uses is one he has already used. It is translated “yield” elsewhere – Rom 6:11,16,19  and "present"  Rom 12:1 <3936>

13:1-4  The way Paul instructs our response to those in authority is an aspect of what Paul calls a “living sacrifice – Rom 12:1. We cannot separate our daily living and response to those around us from our obligations to God. In fact how we respond to our obligations to our Father are see in the way we behave in this world.

Rom 14:1

“HIM that is weak in the faith receive ye, but not to doubtful disputations.”

This Scripture is often quoted to justify a continuance in lax fellowships! As in most cases of false interpretations, the holder of it, in order to support it, has to tear a Scripture passage away from the evident meaning of its context. Unsound arguments and wrested Scriptures are tasks that must be tackled, however unpleasant. To be lax in doing so is an insult to God.

Those weak in the faith are those who have conscientious doubts as to eating certain meats, having certain drinks, and observing holy days (cf. vv. 2,3; 1Cor 8:10). The weak brother is to be received (Rom 14:3). The “strong” brethren are not to exert undue influence to get the "weak" to act contrary to their conscience to defile it. A weak brother is not an unbeliever, or a disobedient saint.

Such issues greatly vary from matters having to do with the inerrancy of the Bible, partial inspiration, or the wrongness of alien marriages. Such disputers are referred to as reprobate sinners (Titus 1:16). These are not to be received (1Tim 6:3-5; cf. 2Thess 3:6).

The whole tenor of Scripture is against the idea that God will receive those who do not believe that all Scripture is inspired by God. By not applying all of Scripture - both the Old and New Covenants – we will invariably come to false conclusions.

13:7    Paul has introduced the concept of a “living sacrifice” – Rom 12:1 – one way in which we can be that “living sacrifice” is to not grumble about, for example, our taxes or other dues which the country in which we reside demands of those who benefit from the services of that country.

14:1-3 the “doubtful disputations” that Paul is talking about here relate to the matter of meats offered to idols. Whilst the Bible teaching is clear – the idol is nothing – 1Cor 8:4 – it was unhelpful to the “weak” to try to justify eating such meat because of a knowledge of the emptiness of the idol. In like manner today we must not appeal to the rightness of our position when we know that our attitude and actions will trouble other believers.

14:1 This instruction by Paul should be in our minds whenever we are with a group of fellow believers. We might think that the point we are making is important. We might think it important enough to argue enthusiastically with others about. If we are not careful the discussion degenerates to an ungodly argument with those on the sidelines watching and wondering. We should always reflect “it this edifying?” and order our words appropriately. Our discussions can easily leave others wondering how what is being discussed might help them to be more like Christ.

At the time of writing these notes the ecclesia challenges the idea that we should be supporting or even joining in with the worlds demonstrations?

Rom 13:1-3 clearly reminds us God puts our ploticians into power.

1Pet 2:17 we are to honour all men.

2Tim 2:4 we are not get tangled up in the cares of this life.

John 18:36 we are servants and we are not to fight.

Heb 11:13 because we are pilgrims of this world.

Titus 3:1-3 not to be brawlers but show meekness.

Acts 19:29-34 demonstrations and rioting often leads to the people forgetting what their demonstrating against.

Prov 24:21 we are not to meddle (join) with them.

Prov 22:24 no friendship with angry men.

Luke 23:41 the theif (possibly a resistance fighter against Romans) thought all of us worthy of suffering.

13:1 The command to obey “the higher powers” se echoed later – Titus 3:1

14:10-12 “Stand before the judgment seat” is the word “yield” as in Rom 6:11,16,19. To support his statement Paul quotes Isa 45:23. The word “stand” is not the same word in Rom 14:4. So what should happen at the judgment seat? We should “yield” – submit – to His righteous judgment like David did – 2Sam 13:13 So what is the “account”  that we are to give? It is not going to be a detailed list of our actions and thoughts. Rather it will be, as David did, be a confession – an acknowledgment that God is righteous and we are in need of His salvation.

14:14-16 The conscientious believer will have worked out what is acceptable and what is not and will recognize there are times when others do not share exactly the same views on non-fundamental issues. Howe we respond to such a believer is determined by whether we are charitable or not. We may feel the need to persuade them of our view – but how, we might ask, is that charitable if we do not allow for differences on non-fundamental matters?

14:1  How do we define “weak” brethren? Is it those who don’t share our views on prophecy? Is it that we think that we are more committed than they are to serving God?

Whatever the reason if we think they are “weak” it is our obligation to “receive” them and be careful about what we talk with them about.