Comments for August 5

v.2 - This admission, straight from the mouth of 'the sweet Psalmist of Israel', makes it quite clear to us that these Old Testament writers were not writing their own words. It is a very important truth and worthy of our meditation. The fact is picked up in the New Testament - Matt.22:43, Mark 12:36, Acts 2:31.

v.5 - These are most poignant words. David realised that he had received wonderful promises about his family, but his sons had not lived up to the promises. However he was still convinced of the everlasting nature of the promise - he looked for the Messiah even though he now knew that Solomon was not the son promised in 2Sam 7:11-16.

v.4 - the light - such a theme of scripture. Let us be sure that, like David, we walk in the light. Prov.4:18, Isa.60:1-3,18-20

23:4 The mention of 'tender grass' is like the 'mown grass' (Psalm 72:6) linking this Psalm which is for Solomon with these last words of David. This chapter clearly shows that David originally saw Solomon as a fulfilment of the promises of 2 Samuel 7. Though by the time David had anointed Solomon king he must have realised that the promise in 2Sam 7 was not fully fulfilled in Solomon.

:34 David's reliance on the family of Ahithophel is seen here, Not only was Ahithophel David's counsellor. Ahithophel's' son was also one of David's mighty men.

23:8-39 This list of David's mighty men and their valiant acts is a summary which goes back to before he was king in Hebron. For the water of Bethlehem incident ( 23:14-16) was whilst he was a fugitive from Saul. In a way it is like the summary given after David received the promise.(2Sam 8)  It seems that summaries are given after major events in David's life.

V.5 In this verse we have an extension of the rainbow covenant. Gen 9:8-17

David's act of worship in pouring out the Bethlehem water to God, instead of drinking it, is one of extreme devotion (2Sam 23:13-17).

V.2 confirms that David wrote under the inspiration of Yahweh (2Pet 1:21).

Vs.3-5 After Yahweh states the qualities of an acceptable ruler, David seems to say that he is not worthy when he states in v.5: Although my house be not so with God...  This KJV rendering is a strange translation.  The Hebrew Masoretic text, translates it: For is not my house established with God? This is more compatible with the sense of the discourse.

V.34 It is ironic that Eliam, the son of Ahithophel, is listed as a mighty man of David.  It was Ahithophel who sided with Absalom in his rebellion against David.  He probably did this to pay David back for disrupting the life of his granddaughter Bathsheba through adultery, and the murder of her husband.

V.18 Joab's brother Abishai was chief among three of the mighty men. 

Vs.24,37 Abishai's other brother Asahel and his armour-bearer were among the thirty mighty men, but not Joab.  What's this saying about Joab?

23:1-5  The repeated use of ‘said’ and ‘spake’ associated with ‘the spirit of the Lord’ indicates that David both realised that he had spoken in the past by inspiration and that those words had taught him. Do we have such a real experience of the word of God teaching us?

Vs.3,4 The just (righteous) ruler who is like the light of the morning is referring to Jesus (Rev 22:16).

V.39 Uriah the Hittite, whose death was caused by David, was counted as one of the thirty valiant men.

Why is there a list of mighty men immediately following the last words of David?

In v5 we see that David's focus was on the increase of his house. Naturally, his last thoughts were concerning his heir, Solomon, whom God had promised would build his house (2Sam 7:12-13). David had been reading his bible and knew all about Gideon, who he identified with a great deal. After Gideon had valiantly led Israel and passed off the scene, one of his sons (Abimelech) had killed all the rest (Judg 9:1-5) except for the youngest who narrowly escaped. David knew that this would likely be the outcome of his own situation once he had died. He had many sons, and Amnon, Absalom, and Adonijah had already proved themselves capable of great treachery.

In v6 David likened his rebellious sons to thorns, just as Abimelech had been likened to a bramble in Judg 9:14-15. His son Solomon, younger than the other sons, would need to be "armed with iron and the shaft of a spear" so that they would be "burned with fire in their place". Compare Judg 9:15 and 2Sam 23:6-7. So then the answer: The list of mighty men was a list of those whom God had prepared to protect and establish His anointed. We can see this born out in 1 Kings chapters 1-2 in the person of Benaiah the son of Jehoiada. Interestingly, this was the man described in the list of mighty men as having a great spear...

23:7    the staff of a spear which is to impact upon the one who will be the deliverer is a prophecy of Jesus’ death – John 19:34

23:4 The blessing of the tender grass springing up after rain has its origins in the blessings of Moses – Deut 32:2

V.1 It is not clear what the phrase the last words means. Does it mean that these are the last poetic expressions of David? Or, does it state that what is written here has no connection to what was written before?  Remember that the Hebrew Scriptures had no chapter divisions.  And so, it was not necessarily obvious where one discourse stopped and another began.

Vs.6,7 In this present dispensation, no one can rid the earth of worthless, evil men (sons of Belial).  Nobody is protected enough (equipped) to deal with the situation (cannot be taken with hands).

But, one who is protected (arms himself with iron and the shaft of a spear, ESV) will be able to destroy them.  When Jesus returns to earth, He and His saints, who will be protected by immortality, will be able to confront evil men and nations, overcome them, and destroy them (Rev 11:18). 

The earth, at that time, will be as corrupt and violent as it was in Noah’s day, just before Yahweh sent the flood (Gen 6:11,12; Luke 17:26). If we are not living in those days now, one shudders to think what conditions will be like as time progresses.

2Sam 23:3-5 First Principles>Sure mercies of David>King
This is an everlasting covenant sworn to David, and it did not take place in David's lifetime 2Sam 23:3-5 but there will be a future fulfilment Psa 89:3-4. Psa 132:11 is quoted in the New Testament and applied to Jesus Acts 2:30, Acts 13:22-23. This shows that Jesus will be the future King.
For more about the King, go to 2Sam 7:12-16.

23:5 David may have cherished the thought that Solomon was to be the Messiah that would be crowned after his death. However, nearing the end of his life, he realises that the plan and purpose of God extends far further into the future.

2Sam 23:1-7 - the last words of David - "a man after mine own heart" (Acts 13:21-22).

2Sam 23:8 - the name of the chief of the three appears to be mentioned later (1Chron 11:11) as "Jashobeam" [(3434) means "the people will return"].

23:18  The sons of Zeruiah were ‘too hard’ for David -  2Sam 3:39 - nevertheless they showed tremendous acts of faith. That must have made it the more difficult for David to rightly assess their spirituality and judge them accordingly.

 The inclusion of Uriah the Hittite shows that the list of "mighty men" was drawn up before the Bathsheba incident. And it is unlikely that Eliam the son of Ahithophel would have remained one of the "mighty men of valour". Surely he would have deserted the ranks in protest at the treatment of his daughter, along with his father.  

The inclusion of this list after the statement "These are the last words of David" gives the impression that the list is historically misplaced.

23:6 The implication here is that David believed the "mighty men" were given to him by God, just as someone might give you a pair of gardening gloves against thorny bushes. They were given super-human capabilities at a time when the nation needed them the most. Consider how each one of them is Samson-like in the things written about them.

Questions: Do you think Samson was given his strength for a specific reason? Is it likely that these men got their strength for a specific reason too? What does the verse mean by "thorns"? Can you find reference to thorns elsewhere which might illuminate the verse? What does that tell you about David's role at this time?

The words of David in vv 2-7 are a clear affrimation of the glory he had in Yahweh 2Sam 23:3. The list and exploits of David´s mighty men (including Uriah!- see bro. Gordon's comment above) follow as a record of men who excelled in strength in David´s service. The true glory was not theirs though as David acknowledges in his song. So the account that follows serves as a strong reminder that God´s hand was actually there amongst these men and that the strength they delighted in was His. The narrative of David's numbering of Israel also (2Sam 24:1-9) shows this. 

The words of David in vv 2-7 are a clear affrimation of the glory he had in Yahweh 2Sam 23:3. The list and exploits of David´s mighty men (including Uriah!- see bro. Gordon's comment above) follow as a record of men who excelled in strength in David´s service. The true glory was not theirs though as David acknowledges in his song. So the account that follows serves as a strong reminder that God´s hand was actually there amongst these men and that the strength they delighted in was His. The narrative of David's numbering of Israel also (2Sam 24:1-9) shows this. 

23:3   In calling God “rock” David is continuing what he said a number of time in his Psalm at the end of his life – 2Sam 22:32,47. Which draws on the way that Moses describes God –Deut 32:4

23:17-18          David’s act here of pouring out the water brought from Bethlehem shows David’s clear understanding of the principles of the law. Lev 17:11 teaches that the life is in the blood.  Deut 12:16,24 teach that the blood of a slain animal was to be poured out like water on the ground. The men were “living sacrifices” – Rom 12:1and David appreciated this.

23:34In saying that Eliam was the son of Ahithophel we learn, incidentally, that Ahithophel was Bathsheba’s grandfather. For we have learnt -2Sam 11:3 –that Eliam was the father of Bathsheba. 

23:9-10       Eleazar, even though he was a mighty man, tired in battle. However his weariness was used to show that the deliverance was of God, not of his strength.

22:3 Just like here In Luke 1:69 we see Zacharias speaking of the salvation that was to come – having already quoted 2Sam 22:1

23:6  That the one that ruled over men should be “Just ruling in the fear of God” ruled out all of the sons of Adam – except one, Jesus. Whilst David, and other kings were called “good” by God they had their shortcomings.

23:4    The way in which the sun is spoken of here is similar to the rejoicing of Deborah – Judg 5:31 – over the death of Israel’s enemy.

23:3    In speaking of God as the “rock of Israel” we are reminded of other times when God is seen as the rock of His people. For example –Deut 32:4

23:3   Many rulers make decisions on the basis of what their subjects feel. This would be the downfall of Rehoboam when he asked counsel of his friends rather than of God – 1Kin 12:3-11 – David was very different. He ruled “in the fear of God”.

23:4  When David is looking to a time of “clear shining” like it is “after rain” we see a lovely image of the kingdom. An idea which the prophet – Isa 62:1 – was inspired to present in the context of the call of gentiles to God’s salvation.

23:37,39 the mention of an “Ammonite” and a “Hittite” amongst David’s mighty men indicates at least two things. Israel did not totally drive out the inhabitants of the land when they conquered it – for if they had there would not have been any Hittites  to serve in David’s army and the second, maybe more encouraging point is that some of those that were in reality Israel’s enemies turned in faithfulness to serve the God of Israel. – truly indicating gentile involvement in the kingdom of God.

23:4 When David is looking to a time of “clear shining” like it is “after rain” we see a lovely image of the kingdom. An idea which the prophet – Isa 62:1 – was inspired to present in the context of the call of gentiles to God’s salvation.

NEVER GIVE UP

David's mighty men are listed as a record of those who made great achievements and advances in the art of war. Reading through the list of his mighty men, I came to the conclusion that the difference between a mighty man and an ordinary man is that a mighty man refuses to give up even when the going gets tough.
Take Dodo the son of Ahohi for example. "He was with David when they defied the Philistines who were gathered there for battle and the men of Israel withdrew. He rose and struck down the Philistines until his hand was weary and his hand clung to his sword. And the LORD brought about a great victory that day, and the men returned after him only to strip the slain." (2Sam 23:9-10).
Dodo refused to run away when everyone else did. He fought all by himself. He trusted in the LORD. And he was mighty because he used ALL his strength and gave ALL of himself.
That's how we become mighty men. It might not be through war, but when we persevere in God's will, even when everyone else falls away, and when we do it with all our strength, God will be with us.

May God give us the strength to keep on keeping on this week.

23:2  Notice how David describes the way in which God moved him to write. God spoke by David and God's words were the words which David spoke. Clearly David is saying that God gave him the words to say. This must, therefore, even be true of the words of the Psalms which we might see as David’s own words..

vv9,10 Eleazar "struck down the Philistines until his hand was weary, and his hand clung to the sword".  God did not make it easy for Eleazar to defeat the Philistines - there were no lightning bolts, or large hail stones, or armies of natural and supernatural  helpers. He had to work alone until his hand was so sore the muscles could not be prised from the sword handle.

We often ask that God lift a burden from off our backs. Sometimes God lifts the burden, but on other times God answers by strengthening our back instead - and expecting us to keep going until it hurts. Eleazar kept going "and the LORD brought about a great victory that day". Eleazar would have witnessed the might of God and given Him thanks and praise, even though it was a tough journey which God chose not to make easy. How true is that of today. God is still with us even when burdens are difficult.

23:3  there were times, in the days of Jesus, when the Jewish leaders who should have been faithfully judging Israel were unwilling to make a judgment because the “feared the people”  -Mark 11:32 – for example. We need to be careful in our judgment on issues that we are not influenced by our feelings about those we are dealing with or who are onlookers to the issue.

v.3 - Like Israel, we too have two options. These words are spoken to us as well as them. See also ch.18:7-10 and 36:3. Every individual has a chance to make the choice between life and death. God makes this offer - and this threat - to each one of us. Israel's response is there for a lesson. Isa.1:16-19, Eze.18:27-30, Jonah 3:8-10, 1Kings 21:27-29.

v.1 - By introducing this message as 'in the beginning of the reign of Jehoiakim' we know that we cannot be any more than 22 years from the final overthrow of Jerusalem.

v.3 - There are many who have a problem with the way this, and other similar passages, is worded. It is worded as though God does not know the outcome, when it is clear from other places that He does. Surely the reason for this is so that it makes sense to us, and that we see that we each have the responsibility to look after our own life. It may be a foregone conclusion in the mind of God, but this does not preclude our efforts, hence His choice to present this the way He does.

26:6 The mention of Shiloh - repeating the earlier warning 7:12,14 - was powerful because God had rejected Shiloh because the priesthood was corrupt just as it was in the days of Jeremiah.

:4 Another quotation from Deuteronomy 28:15 'if ye will not hear'
26:18 This comment about what Micah said provides us with data which dates Micah 3:12.

26:2 In calling Jeremiah to 'stand in the court of the Lord's house' we see Jeremiah is a place where he has been commanded to stand before ( 7:2, 17:19) and where we will see him again (35:4). When God has a message to give to the people He is concerned that it will be given in a place where it will be heard.

V.22 When we consider that it was Pharaoh-nechoh of Egypt who put Jehoiakim on the throne;(2Kin 23:34) we soon see why the readiness to send men into Egypt to bring back Urijah, after he had sought asylum in Egypt.

V.20-24 This incident about Uriah shows us the peril that Jeremiah faced and how easily his life could have been terminated, except for the LORD'S faithfulness. It also shows the malignant animosity of the king and his ministers to the true prophets of the LORD.

Jeremiah gives an open-air talk in this chapter.  God told him to go into the court of the temple (Jer 26:2,3), and to speak to the people from all over Judea who came to worship there.  So his message would be taken to all the people

V.24 Ahikam came to the aid of Jeremiah.  His son Gedaliah would be appointed governor over the people who were not transported to Babylon (2Kin 25:22).  Jeremiah was one of the captives on his way to Babylon but was then released.  He was given into the care of Gedaliah (Jer 39:14).

26:22-23 The way in which Jehoiakim slew Urijah shows an amazing disregard of the word of God. As if killing the messenger will nullify the message!

26:3 Notice God’s desire. The nation are sinful and God wants them to repents so that He is able to forgive. Shouldn’t this be our attitude to our brethren and sisters who might fall away? Our desire should be for their repentance so that they might be restored. We should not, therefore, be looking for occasions against our brethren. Rather we should be looking for signs of repentance so that restoration can take place.

26:23 Probably if Uriah had stayed where he was, and put his trust in God, he would not have been slain by Jehoiakim. He showed no faith, hence he perished. He is an example to all of one who broke under trial. In Jeremiah, we have the exact opposite, who even under the threat of death, did not budge.

V.9 The destruction of Jerusalem is compared to that of Shiloh . Shiloh is about 30 miles (50 km.) north of Jerusalem and was the religious center of Israel for over a century after the Israelites conquered the land (Josh 18:1). Archaeological findings show that Shiloh was destroyed by the Philistines in 1050 BC: hence the reference.

V.13 Yahweh, in His mercy, was willing to relent and not bring destruction on Jerusalem and Judah. This was dependent on the people's turning to Him. The same holds true to us, as we have the same choice (2Chron 15:2; James 4:8).

26:4 Israel were not to just listen to Scripture. They were to ‘walk’ in it also. This is the exhortation we are given – James 1:22. It is all too easy to acknowledge what Scripture requires with our mouths but for it not to affect the way that we live. This is why Israel were taken into captivity in Babylon.

26:18 The appeal to the way in which Hezekiah listened to Micah and God’s wrath was turned away saved Jeremiah’s life – but did not change the heart of the king. He would not turn to God to avoid the captivity.

Vs.9-11 Nobody likes to hear bad news, especially if it is directed to him/her, even if it true. People like to be stroked, and, therefore, try to rationalise that everything is going to be alright. But, they are not about change their ways (Deut 9:13).

Anybody who preaches destruction is not going to be welcomed by people.  In Jeremiah’s case, he had been preaching the same message consistently for many years.  His hearers were now fed up and wanted to rid themselves of the source of irritation, Jeremiah. The people had turned God’s truth into a lie by choosing to worship idols rather than Yahweh, and they were not about to change (Jer 10:14; Rom 1:25).

Vs.14,15 Jeremiah had to speak Yahweh’s truth despite the difficulties and danger (Jer 20:9). He was prepared to die, which would add to the culpability of all the innocent blood that had been shed (Matt 23:35).

V.18 See Mic 3:12.

V.20 etc. This is the only reference to Urijah the prophet, in the Bible. With Urijah, fear overcame faith and he fled to Egypt. Urijah had signed his death warrant by fleeing to Egypt for sanctuary.  Yahweh had prohibited that move.

Jeremiah, on the other hand, remained, and was willing to take the possible brutal consequences of his witness.  All true witnesses for the Truth will stand their ground and be prepared to suffer (Phil 1:29).

26:1   In Jer 25:1we were in the 4^th year of Jehoiakim. We have now moved back to the first year of his reign.

26:18-19 The way in which we read about the way in which Hezekiah responded to Micah’s prophecy provides us with an explanation as to why prophecies which we might think are about to be fulfilled on Israel are postponed.

26:8   If we are not careful we read this threat to Jeremiah’s life, knowing the outcome, and forget to think about the trauma of the event for Jeremiah. We must try to get into the minds of the people in the record, forgetting temporarily if necessary, what we know of the way that the event we are reading about ends.

26:18-24      The contrast between Hezekiah and Jehoiakim is most marked.  One king listened to the words of reproof of the prophet. The other did not.  Do we recognise and respond to faithful teaching or do we prefer the words which suit us? 

Shiloh

Jer 26:6 the reference to Shiloh is talking about how God took away the Ark of the covenant away from the Tabernacle in Shiloh, and closed down the priesthood there because of the evil of Eli's sons. Read about it here: 1Sam 2

26:14-15     In response to the evil intentions of the priests and false prophets Jeremiah simply make an appeal to the rightness of what he has said. Doubtless he also prayed to God, though we are not told that.

26:6-9  Because the priests did not like Jeremiah’s message their solution was to kill him. How often do we disregard an unpleasant message? Ignoring the truth will not cause it to go away.

OUTLINE OF JEREMIAH

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

II. The Conflicts of Jeremiah (Jeremiah 26:1 to 29:32)

   A. Conflict with the Nation (Jeremiah 26:1-24):

      1. Jer 26:1-19 - Jeremiah in peril:

         a. V1 - dated in the beginning of the reign of Jehoiakim.

         b. V2 - "in the court<2691>"; V2 - "the Lord's house" = the temple in Jerusalem; V2,12 - Jeremiah was commanded to speak to all the cities of Judah (2Pet 1:21).

         c. V3 - "hearken<8085>".

         d. V4 - they were not just to listen to the word of God but to walk in it too (James 1:22; to walk in the spirit of Christ Rom 8:9); VS 4-6 - Jeremiah openly proclaimed words of warning and rebuke; V6 - the tabernacle was established at Shiloh ("Shiloh"<7887> means 'rest' and there will be a millennial 'rest' when Christ returns) in the days of Eli the priest and because of the wickedness of Eli's sons (1Sam 2:1-36) Shiloh was given over to destruction; V6 - the threat to make this house (this house refers to the temple in Jerusalem) like Shiloh (Jer 7:11-15;Matt 21:12-13); V6 - "this city" = Jerusalem which is to be made a curse to all nations.
         e. VS 7-9 - the priests, prophets, and the people in Jerusalem didn't want to hear that Jerusalem would be desolate like Shiloh; V8 - they angrily turned on Jeremiah for prophesying against Jerusalem.

         f. V11 - they clamoured for Jeremiah's death like Christ's.

         g. V12- "The Lord sent me to prophesy"; VS 12-15 - Jeremiah was prepared to die for God's word; V13 - appeal for them to repent; VS 14-15 - Jeremiah bravely risked death yet proclaimed his innocence like Jesus.

         h. VS 16-19 - Jeremiah (somewhat like Jesus) was delivered from death; VS 16-17 - the officials, the people (Jeremiah had spoken to the officials and the people V12), and the elders spoke up on Jeremiah's behalf to the priests and prophets; V18 - "Micah" (Mic 3:12), "Zion<6726>", "heaps<5856>".

II. The Conflicts of Jeremiah (Jeremiah 26:1 to 29:32)

   A. Conflict with the Nation (Jeremiah 26:1-24):

      2. Jer 26:20-24 - Urijah's/Uriah's death:

         a. Archaeological finding (the "Lachish Letters"): King Jehoiakim sent "Elnathan" one of the princes (Jer 26:22;Jer 36:12) to Egypt to bring "Urijah/Uriah<223>" back; Lachish was beseiged by the king of Babylon and fragments of 21 letters (the "Lachish Letters") were found refering to the commander of the host, Chebarian, son of Elnathan having passed by on his way to Egypt; the Lachish Letters also refer to Nedabiah (grandson of king Johoiakim 1Chron 3:18), Shallum (AKA Jehoahaz the brother of Jehoiakim 2Kin 23:30,34;1Chron 3:15;Jer 22:11), who had been taken to Egypt and other names referred to were "Gemariah" (Jer 29:3), "Jaazaniah" (2Kin 25:23),"Makaniah" (2Kin 24:17), and "Neriah" (Jer 43:3).

         b. VS 20-23 - Jehoiakim had Urijah (who fled to Egypt) brought back and slain; some see Urijah as a type of John the Baptist (Heb 11:37;Mark 14:12-13); some see Urijah who fled for the "safety" of Egypt as lacking in faith; some see Urijah and Jeremiah as types of Christ who as a child fled to Egypt, then was killed (as was Urijah) - (Phil 1:29), and was delivered from death (as was Jeremiah).

         c. V24 - "Jeremiah (<3414> can mean "Jah will rise" or "whom Jah has appointed" - is this a God manifestation of Christ being resurrected or appointed?)" had friends among the princes, especially "Ahikam (<296> can mean "my brother has risen/arisen" - is this brother an echo of the risen Christ?)", who saved Jeremiah from death (2Kin 22:8-20;Jer 39:14;Jer 40:1-6).

26:18    Jeremiah has already – Jer 9:11 – said Jerusalem would be “heaps”. Now the princes, ironically, remind the priests of Micah’s words. The irony being that whereas Hezekiah listened to Micah the kings of Judah did not listen to Jeremiah. The judgment prophesied in Hezekiah’s day was stayed because of his repentance. But the same will not happen this time.

26:24  We come across Ahikam the son of Shaphan in the days of Josiah –2Kin 22:12 – as a good man. Here we see him again supporting Jeremiah.

26:7-8 the “prophets” mentioned here doubtless were the false prophets. It was their words that Jeremiah  spoke against so it is hardly surprising that they would be among those who wanted to kill Jeremiah.

26:2  in saying “diminish not a word” God is echoing what Moses had said Deut 4:4. It must have been quite a challenge to Jeremiah to speak all the things that God told him as he would know that his words were not welcomed by his audience.

26:2 in saying that the words should not be diminished we see that the instruction in Deut 4:4 is being highlighted.

26:11,16 Notice it is the priests who wanted to kill Jeremiah and the princes who opposed their plan, citing examples from the inspired record (Jer 26:19) it should have been the other way round – the priests giving the advice – Mal 2:7. Thus there is an indication here as to how far from understanding Yahweh’s laws those who should have known were. 

26:18 When we read Micah 3:12 there is no indication as to who was king at the time that Micah spoke. So what we read here gives us additional information about the prophecy of Micah. Given that the end of chapter 3 was spoken to Hezekiah it is reasonable to conclude that the picture of blessing seen in Micah 4 was also spoken in the days of Hezekiah.

v6: We would think that the safest place to live in Israel in the times of the Judges was Shiloh. God had chosen Shiloh to host  the Tabernacle which contained the Ark of the Covenant. Surely God would never forsake Shiloh! Well, He did. The priesthood was corrupt (Eli's sons, Hophni and Phinehas) and God allowed the ark to be taken from the Tabernacle and subsequently destroyed Shiloh for its wickedness.

Holding on to spiritual artefacts (like the ark) or thinking that belonging to a large ecclesia with a nice hall (like the Tabernacle), confers special privileges, is a mistaken security. Nothing replaces the personal building up of faith which then affects the wider community of believers.

26:7 so the priests,  prophets and people heard the words – but took no notice of them! They had been given an example from their own history which spoke of the way that God would not tolerate rebellion – and then rebelled themselves by not responding to what they had heard.

16 v.20 - A reference here right back to Gen.3:15, and surely looks forward to the kingdom, which God can describe as happening 'shortly' from his position of immortality. 1John 3:8, Rev.20:1-3.

15 v.4 - <5281> Patience is seen as a virtue which is to be developed in the Christ-like believer Luke 8:15 21:19 Romans 2:7 5:3,4 8:25 15:4,5 2 Corinthians 1:6 6:4 12:12 Colossians 1:11 1 Thessalonians 1:3 2 Thessalonians 1:4 3:5 1 Timothy 6:11 2 Timothy 3:10 Titus 2:2 Hebrews 10:36 12:1 James 1:3,4 5:11 2 Peter 1:6 Revelation 1:9 2:2,3 (the word is translated "endurance" in 2Cor 1:6 The great emphasis in this selection of passages demonstrates that not only is it a virtue but, by implication, is very difficult to develop.

16 v.23 - Erastus figures in the work of Paul as a companion of Timothy Acts 19:22 When Paul wrote from Rome he was still working with Erastus Romans 16:23 And is still associated with the work at the end of Paul's life 2 Timothy 4:20

15:3 In speaking of Jesus quoting Psalm 69:9 we are forcibly reminded that Jesus was not self centred in his life. He willingly took upon himself the criticisms against God. In other words living the gospel requires us to identify with God and be willing to accept that when people blaspheme Him we should be hurt by those things said.

16:20 bruising satan echoes Genesis 3:15 which speaks of the seed of the woman destroying the serpent. Now we know that it was Jesus who 'destroyed him that that the power of death [Hebrews 2:14] however we should not think that therefore we have nothing to do. Notice that Paul says 'under your feet'. We have to destroy the flesh in our own lives also.

Ch.15 - I wonder if the Church at Rome had not been giving aid to the struggling Jewish believers Jerusalem? Paul mentions in 1v13 that he desires "fruit" from them, even as he had had it from the other Gentiles. In 15v26-28 he calls the gift of aid to Jerusalem "fruit". I wonder if he is referring to the same thing? In Philippians 4v15-17 he again refers to items of aid as "fruit", and in Titus 3v14 he calls the meeting of the needs of our brothers and sisters "fruitfulness".

I wonder if this is why he lists the old testament references in v8-12, which are all linking the salvation of the Gentiles in with the Jewish patriarchs such as Moses, David, and especially Jesus, as if to say "your salvation is bound up with that of the Jews, so help them!". In v26-27 he says that the Gentiles are debtors to the Jews for this reason, and if indebted to them for their salvation, then the least they could do would be to minister to them in material things!

ch.16 - What does Paul mean in verse 20? Who is Satan, and how will he be crushed under the feet of the brothers and sisters?

I wonder if the initial fulfilment of this is the subjugation of the Jews who had been hounding and pestering the brothers and sisters, trying to get them to turn back to the law. This seems to be what Christ is talking about in a similar context in Rev 2v9, and 3v9 "I will make those of the synagogue of Satan.. come and worship before your feet".

Maybe more importantly, is the link of this verse to Genesis 3v15. Is Paul saying that even as Jesus crushed Satan under his feet in his death and resurrection, so we by association with him will do the same? Is he telling the brothers and sisters to patiently live out their lives, knowing that sin and death (or Satan) will have no more hold over them? Rev 2v7 "To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God."

15:33 Continuing in the theme we had the last time we read Romans we see Paul  speaking of our God as ’the God of peace’ Paul is voicing a wonderful truth. But if He is a God of peace how should we be?

16:20 There seems to be a contradiction between ‘the God of peace’ and Him bruising Satan. However our God – who is a God of peace – will establish peace by overcoming the forces of evil in the earth. Jesus has shown the way. He destroyed the devil in himself (Heb 2:14)

16:19 In a day in which so much emphasis is placed on freedom of thought, speech, and action, it should not be forgotten that God requires obedience to His commands. With what has been done for us it is our duty to love and worship Him. To be sure, it is our privilege to do this, but it is also our obligation. We sometimes hear, "We do not try to influence our children with respect to what they believe, we leave that to them." Is that course really the right one? We are shown from the Word that it is not so Deut 6:4-9,  Eph 6:1-4.

Of interest here is the care and respect Paul pays to women and the value of their efforts in service to the Lord (Rom 16:1,2,3,4,6,12).

15:8-12The repeated use of the word ‘gentiles’ highlights the relevant issue in this area. If you mark your Bible you might highlight each occurrence of the word ‘gentile’ so you will immediately appreciate what is going on in this area of Scripture next time you look at it.

16:4 When Paul says that Priscilla and Aquila’ laid down their own necks’ Paul is telling us that they risked their lives for Paul. I am left wondering whether I would risk my life for a brother – Jesus did.

SUPPORT IN PRAYER
 
I heard someone say, as they were talking about their Sunday School, that when they asked for support, people were always willing to give money but what they really crave is support through prayer. This person suggested that of the ten that contribute resources, one of them consistently prays.
 
Perhaps Paul had discovered something similar when he appealed to the Romans, saying, "I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me." (Rom 15:30)
 
Why is it that we find it so hard to pray? In reality, prayer should be the easiest and most effective ways we can support anyone. Prayer costs nothing; it can be done as often as we like; it is directed to God - the one who holds all power in his hand and can supply our every need; prayer should be something we enjoy - having conversation with God; and it is so simple that it takes no special skill or wealth to do.
 
People need support in prayer more than anything else they need. Like Paul, our church leaders, missionaries and teachers need our prayers. So let's not stop giving, but add immeasurable value to our gifts by praying for those we need to support.

16:3 Priscilla and Aquila are described as ‘helpers’ the force of the Greek is stronger. They were ‘fellow workers’. The work done even when Paul was not with them was an evidence of fellowship. Between them and Paul.

15:1-7  Paul pleads for acceptance of one another; building up each other; striving for unity and praise. We too should: Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves (Phil 2:3) while we: Carry each other's burdens, and in this way you will fulfil the law of Christ (Gal 6:2).

16:10   ‘approved’  <1384> is a term which speaks of the integrity of the money merchant. This type of merchant  only dealt with true and unadulterated coins.

15:15 Notice the motivation. Paul wanted to put them in remembrance of what they had learnt. The reason? Not because they had fallen away. But because God had given Paul ‘grace’. How often do we want to remind our brethren and sisters of their errors because we feel they are wrong rather than that we are so grateful for what God had done for us that we do not want our brethren to miss the mark and not share that benefit.

15:1 Paul exhorts us to defer to our brethren.  The strong should help the weak.  This applies to both physical and spiritual situations.  If done in the Spirit of Christ for salvation's sake, then all will benefit.  

15:4 Here is another endorsement for the acceptance of the Old Testament as necessary for the follower of Jesus.

15:9 See Psa 18:49.

15:11 See Psa 117:1.

15:12 See Isa 11:10.

15:21 See Isa 52:15.

15:27 Followers of Jesus share in spiritual things, but they must also share (support their brethren) in practical, every-day things.

16:3 Priscilla and Aquila were expelled from Rome along with other Jews (Acts 18:2).

16:17 We must keep our eye on the ball for those causing divisions.  What happened in the first century can happen today.  And so, we must discern that what is said and done is correct (1John 4:1). 

15:22-27 Paul continues his explanation about the reason for his delay in coming to see them in Rome by explaining that he has been hindered from that objective by the generosity of the gentiles in meeting the material needs of the Jewish brethren in Jerusalem. Paul has been delayed from going to Rome because of the generosity of the gentiles and his need to take that gift there before he can do anything else. Thus Paul uses the generosity of the gentiles as a basis for cementing unity between the Jews and the gentiles in the ecclesia.

GLORIFY GOD

If I was a stranger among your particular gathering of believers and I watched what you all did together, what would I think your purpose of being together was?

I might see you talking to one another about the weather, work or family and think you are a social club.

I might see you involved in a Bible class or in some other Bible study and think that you are an intellectual group who choose to study the Bible.

I might see you taking bread and wine and involved in baptism and other rituals and think that you are a ritualistic religious group involved in rites, ceremony and tradition.

I might see you involved in music and singing and think that you are a musically based group intent on entertainment and performance.

What should I see?

Paul said, "May the God who gives you endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus, so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ." (Rom 15:16)

What I should see is a spirit of unity and love as I observe your group. I should hear you as a united group giving praise and honour to God. How do these things show through in our groups? As believers, when we meet together, let us foster a spirit of unity and make it our aim in whatever we do together, to glorify God.

Consider the weight of these few words at the start of our reading: "...and not to please ourselves" (15:1). These words are the conclusion to the previous chapter, and should be read together with it.

15:5-6  Unity amongst the believers is crucial and Paul, here, returns to the consequences of being ‘one body ‘ which he has spoken of already – Rom 12:5-6

15:7   It is all too easy to be partial in the company we keep. Paul’s appeal to the way in which Christ has died for all, not just one class of people, sets the pattern. If we have difficulty with a particular fellow believer just think to yourselves that God has seen something lovely in that person.

16:18  Jesus said that those who were not with him were against him – Luke 11:23 - Either fellow believers are supportive of the things of God or are against them. However their actions do not always indicate which camp they are in. Our fellowship with them will eventually highlight their true feelings. We are then to behave towards them as appropriate. Friendship should not get in the way of true Biblical fellowship.

16:17   Unity is achieved and maintained by like minded people working together. Ecc 10:11 speaks of what seems to be a perfectly natural event. However there is a Divine principle embedded in the comment. It the same as the teaching that uncleanness is transmissible – Hag 2:13

15:13,33      Notice how Paul speaks of the God of hope and peace. A similar conjunction of the two qualities is seen in Psa 147:11,14

Time Management

What do we do with our spare time? Do we watch TV? Go shopping? Spend time online looking at things that aren't all that important? Do we give in to our selfish desires to purchase something we probably don't need? The opening words of chapter 15 really hit home for me personally. Take a look at verses 1-3. 

We should be striving to help one another in the ecclesia - leading to edification in our shared faith. We're told to look at the example of Christ, who spent his ministry helping and teaching those in need. So rather than giving into our selfish desires to please ourselves, let us concentrate on how we can better serve others. If we're not able to help in person, let us remember that there is always prayer (verse 30-31). 

15:13-14        Notice that Paul, having a high regard for the spiritual state of the believers in Rome, tells them of his opinion of them. Do we speak well of our fellow believers or do we just complain when we feel that they do not live up to our standards?

ACCEPT ONE ANOTHER

One of the biggest things that puts people off faith in Jesus Christ are the divisions and arguments that happen between believers. And one of the biggest attractions to living a life of faith is when we show our love for each other to be like that of a family.

Our responsibility is to draw people to Jesus to that they can be saved from sin and death. If our actions put them off because we refuse to make the effort to get on with each other, we are failing in the way Christ wants us to live. Over and over we are told to get on with each other, to live in love, to forgive, to live in harmony. Take this one verse for example:"Accept one another, then, just as Christ accepted you, in order to bring praise to God." (Rom 15:7).

Yes, sometimes it can be difficult to accept people. Clashes of personality, opinion, past history, race, and attitude call all get in the way. But when all that starts to get in the way, remember that Christ has accepted us. If we, sinners and rebels as we are, have been accepted by him, then we should learn to follow his example and accept each other. In accepting each other we will bring praise to God.

So let's learn to love each other as Jesus loves us and accept each other as he has accepted us.
 

15:2       The key word in how we deal with others is “edification”. That should be our objective in whatever we do. Human nature does not seek to “edify” it seeks to exalt the one speaking and denigrate others. In our interactions with others are we seeking to “edify”?

16:3  the word “greet” <782> is also translated “salute” in the rest of this chapter – being used 19 times in Romans 16. The most uses in any part of scripture.  This highlights the importance of fellowship and communication with our fellow believers.

Rom 15:18

“For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the gentiles obedient, by word and deed.”