Comments for August 9

v.3 - How many of us would have this written about us during our lifetime? It is a serious requirement that we love the Lord. Deut.6:5, 10:12. Deut 10:16 & 30:6 associate this with the 'circumcision of the heart' which we are exhorted to in Jer.4:4, Rom.2:29, Col.2:11.

v.7 - The phrase 'go out and come in' carries with it the sense of judgement for Solomon desired to be able to judge Israel 2 Chronicles 1:10 But did not know how to do this 1 Kings 3:7. Thus we can see what is meant by both Moses and Joshua when they speak of coming in and going out. Deuteronomy 31:2 Joshua 14:11

v.25 - The wisdom of this judgement was not so much in the nature of the judgement itself, but in the ability to perceive the reaction, particularly of the mother who had just, albeit accidentally, killed her own child.

Notice :5 The Lord appeared unto Solomon in Gibeon and :15 then Solomon came to Jerusalem. We will remember hat in the days of David there were two systems of worship. There was the tabernacle at Gibeon (1 Chronicles 16:39) and the ark which was in Jerusalem (1 Chronicles 16:37). These details in Solomon's life confirms that this state of affairs continued for many years in the reign of David.

:5 'ask what I shall give thee' is quoted (Matthew 7:7) by Jesus indicating that the injunction of Jesus is in some way conditional. One should ask for things consistent with His will.

3:6 When Solomon speaks of the way that God showed mercy and kindness to David he is only repeating what David had said (Psa 117:2)

V.7 "I am but a little child" Solomon here uses language similar to that used by Jeremiah.Jer 1:6  He like Jeremiah was not a child by age, for he had reached manhood. 1Kin 2:9  But, he was inexperienced in matters of government.

I know that kings used to buy peace by marrying daughters of possible enemies, but was Solomon acting wisely and godly when he married the princess of the Philistines? (1Kin 3:1)  This looks like his first step down the womanising road - a road which led to his downfall.

Vs.2,3 Yahweh hated high places because that is where the pagan nations performed their idolatrous sacrifices.  Thus, when the Israelites entered the Land, they were told to destroy the high places (Num 33:52). 

Israel was to worship Yahweh at Shiloh (Josh 18:1).  The ark was taken from Shiloh when the Philistines defeated Israel and never went back (1Sam 4:1-5).  It was then that Gibeon became the major center of worship prior to the temple (1Chron 21:29). Gibeon, meaning hill place, was a natural high place as it rose some 2400 ft. 

The criticism of the high-place sacrifice of the people and Solomon was not levelled at Gibeon, as that was an acceptable place (1Chron 16:39,40).  It appears that other high places were also used.  These other places would have originally been used by pagans, and hence the objection. 

V.12 The N.S.R.V. reads "a wise and discerning mind"  We would suggest that the wisdom given Solomon was more wisdom of the mind rather than of the heart. It was wisdom not for himself personally, but for his office, such as would qualify him for the administration of justice, and for the government of his kingdom.   

3:28  As we now know what Solomon counselled and see the power of his approach we might be forgiven for not thinking it anything special. However it was not man’s wisdom that Solomon used. It was the ‘wisdom of God’. Once we see it God’s wisdom is obvious. But we need to be willing to recognise it!

V.1 The wife of Solomon's youth was an Egyptian.  This match was certainly advantageous politically, but potentially unwise spiritually (Deut 7:3,4).  However, Solomon was strong in Yahweh at this point, and the marriage to an Egyptian was not criticised (v.3). 

Perhaps Solomon's Egyptian bride accepted Yahweh as the true God.  In any event, she did not interfere with Solomon's worship of Yahweh. It was only in his old age, after amassing many foreign wives, that his heart turned to idolatry (1Kin 11:3,4).  But notice that in the catalogue of foreign gods, no Egyptian god appears (1Kin 11:5-7).  Did Solomon's Egyptian bride of his youth remain faithful to Yahweh? 

3:5,15 Solomon went first to the tabernacle which was at Gibeon and then and then to the ark which was in the tent that David had pitched for it in Jerusalem. 1Chron 16:37-39  possibly indicating that Solomon did not truly appreciate at that time the importance of Jerusalem as the place where God was going to place His name.

It is significant that the first action recorded of Solomon after he had established his kingdom is his marriage to the Princess of Egypt (v1). This alliance with Egypt put Solomon in an immensely strong position for controlling the trade of the surrounding area. If you look on a map you will see that in order for the nations occupying the current Iran, Iraq, Saudi Arabia and Syria to trade with Egypt or Africa, they needed to come through Israel or Egypt.

This benefit was used to great effect throughout his reign, especially since he also maintained strong ties with the sea trading ports of Tyre and Sidon. 1Kin 10:28 tells us how he exported products (especially horses) from Egypt throughout the mainland. He controlled the supply channel, so he controlled the selling price!

3:1    Maybe this is the first detail of Solomon’s foolish behaviour. We see in Solomon a  combination of faithfulness and folly. When we highlight Solomon’s folly we do well to think about ourselves.

V.9 Solomon asked for wisdom to be able to tell the difference between good and evil.  He was given that quality in abundance.  However, knowing the difference between good and evil has nothing to do with the choices one makes. 

Solomon, with all his wisdom, later, chose to turn to idolatry.  We do not possess the wisdom that Solomon had, nevertheless, we are equal footing with him when it comes to making choices.  The devil (sin in the flesh) is no respecter of persons (1Pet 5:8).

3:2 In saying that the people sacrificed in the high places because there was no temple is rather a lame excuse on behalf of the people. There was the tent that David had pitched containing the ark -1Chron 16:1

V.1 The Pharaoh, at this time, is believed to be Vaphres.

Solomon’s Egyptian wife would be restricted in her movements around Zion and the temple area. And any progeny with his Egyptian wife would be restricted in worship (Deut 23:7,8).

V.3 The reason that pagans sacrificed in high places was because they had the notion that the higher the place, the closer they were to heaven.  This was the same sentiment that urged Nimrod to build his ziggurat (the Tower of Babel).  And, it is the same reason that churches have tall spires.

V.12 …none like you shall arise after you.  Other than the Lord Jesus, that is.

V.16 etc. This is the first test of Solomon’s wisdom.

V.28 The people feared Solomon because he could make Godly judgements.  They knew that they could not fool God.  Therefore, they knew that they could not deceive the one who could make judgements like Him.

3:7 In describing himself as a little child – at the age of forty – Solomon is not talking about physical age but spiritual willingness to learn. A characteristic which Jesus later uses – Luke 18:17

1Kin 3:14 - Solomon was promised a long life if he was obedient but it would seem his life was perhaps less than 60 years (1Kin 3:7;11:42).

1Kin 3:16-28 - this may be an echo of the risen Christ who defeated sin; Vs. 16-18 there are two mothers and a baby is born but not in the accepted way and on the third day a baby born to the second mother (a stealer of life) dies while the original baby lives on; V.25 the living child faced death but didn't actually die or have its flesh corrupted; V.26 the mother of the dead child sought to take life not preserve it and perhaps she echoes sin/the serpent and her child sinful flesh or sin/the serpent (Gen 3:15); V.27 the living son was the seed of the woman who sought to preserve life.

3:9    The word translated ‘understanding’<8065> is elsewhere translated ‘hearing’ – see margin. The heart that wants to understand listens.

3:3     This two fold description of Solomon sets the scene for his apparent schizophrenic behaviour throughout his life. On the one hand serving God faithfully whilst on the other hand from time to time violating His commandments.

3:12   God response to Solomon indicates that Solomon wanted to be like those who God spoke to in, for example, Exo 35:10. A person who, knowing God’s will, sought to do that will in their own lives.

Promise or agreement?

Notice the wording of God's promise in v14:

"And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days."

and compare it with God's promise to David, Solomon's father:

"I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever."

We can see that there is a large disconnect between the two. Solomon, who we assume thought he was the subject of David's promises, is not promised the same eternal things as David was. And there's more:

"my mercy shall not depart away from him" (2Sam 7:15) for David

compared with

"And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days." for Solomon.

We can conclude that David's promises were by faith, a promise of God, which cannot be broken, whereas Solomon's promises were based on the law, and depended on his works, which (as it turns out) was a very unsteady footing indeed! We can read more about this in Rom 4:1-8 and Gal 3:10-18

3:8 The way in which the wisdom of God was seen in the behaviour of Solomon; God looks for our lives to show His wisdom as Paul indicates in Eph 3:10

3:9-11 Solomon, who inherited all his father’s wealth, recognised the value of God’s words and promises about the future more than all the material possessions he had. Does this reflect how we think?

3:8    The idea of a nation which cannot be numbered, the phrase that Solomon uses, draws on the promises to Abraham but specifically quotes Jacob’s words from Gen 32:12

3:4        In saying that Solomon went to Gibeon we realise he went to the tabernacle that was  there in the days of his father David 1Chron 16:39 even though the ark was in Jerusalem 1Chron 16:1

3:1   The word translated “affinity” <2859> here is also used in Ezra 9:14 translated “affinity”. This is a clear indication as to how we are to understand the word. We are being told that Solomon was compromised by his association with Pharaoh’s daughter. Just like Jehoshaphat –2Kin 18:1 – where the same word is used to speak of his association with Ahab

3:3  The double minded way in which Solomon is described potentially indicates what we are like also. On the one hand we delight in the things of God but on the other hand from time to time follow things which are totally contrary to what we profess.

3:12  we might have thought that a mind was understanding. However God gave Solomon an “understanding heart” clearly linking right judgment with mercy and right behaviour.

3:15 Solomon had been in Gibeon - :5 – and now comes to Jerusalem because of the dream God had given him indicating that Solomon, though at Gibeon which was the “great high place” - :4 – to stand before the ark of the covenant that David had placed in Jerusalem.

3 Solomon is presented as a real mixture of godly and godless behaviour. We know from the record what influences turned his heart away from God. The Divine instruction was that he should write out his own personal copy of the law and read in it each day that his heart be not lifted up against Divine principles Deut 17:17-20. The mind of the flesh wars against the mind of the spirit.  The antidote to the mind of the flesh is regular reading of the Word. Rather than wonder whether Solomon wrote out a copy of the law we maybe should be asking ourselves whether we are reading that word ourselves every day and thinking about what it says

ABOVE ALL

"Solomon loved the LORD." (1Kin 3:3).

Sometimes we forget that Solomon loved the LORD when we read the end of his story and find him turned away because of the influence of his many wives. But loving the LORD and giving him the absolute first place in our lives is probably one of the most difficult things in life. Yes, we love the LORD like Solomon did,  but like Solomon, we also have other loves in our lives as well. Those other loves doesn't diminish from our love for the LORD, but the other things we love - even good things like our husbands, wives or children, right down to our secret desires, we love to indulge in. Even when we dabble in sin, we would still say we love the LORD.

Eventually other loves can turn us away from the LORD eventually, like they did for Solomon. And God doesn't want to be shared either. He wants all of our heart. It is for these reasons that we need to make sure that we love God more, that our love for Him continues to grow so that the love we have for other things is eclipsed by the brightness of the love of God in our hearts.

Let's love him above all else.

3:9 If we were given the opportunity to ask for whatever we wanted what would we ask for?

Fleshly thinking teaches us to seek material things. Notice Solomon’s focus. This should be ours. A desire to listen to God’s instruction and develop godly wisdom from that reading.

3:9  We might think that it is “knowledge” that will enable us to make right decisions. Whilst knowledge of God’s word and ways is essential in itself it is of no value. We need to be able to “rightly divide” -2Tim 2:15 - what we have learnt from His word. That is where the understanding heart comes into play applying the knowledge but taking account of the circumstances of the situation we are dealing with.

The more I read this great story the more I realize Solomon's connection to the Lord Jesus. Obviously, Solomon was not the promised Messiah David hoped he'd be and he would go on to lose favour with God, But this time of great love and zeal for his God is definitely a shade of Christ!

Solomon was given great riches (1Kin 3:13), a royal and respected name (v.6), and a Divine gift with his vast wisdom (v.9). So it wouldn't be incorrect to say that he was above everyone else in glory and honour, something we know to be the case with Christ today (Acts 5:31, Luke 21:27, Heb 7:26). However, Solomon was very much human, and so used the gift of wisdom given to him to help and serve those around him with their problems (1Kin 3:28), which should be an obvious connection as we read the service heavy account of Christ by Mark

v.9 - There is an absolutely clear and straightforward prophecy of Christ here that surely no-one could miss, and yet so many students of the Old Testament amongst the Jews of the time of Jesus were totally blind to it. We are students of the word. Let us be sure that our traditions and blinkered approaches do not blind us to the truth. Isa.55:3-5, Eze.34:23, 37:23-25, Hos.3:5.

v.10 - Yahweh promises the faithful that they, one day, will be able to live without fear. In the context of the blessings and curses the first promise is made [Leviticus 26:6] Which is repeated in the days of the Assyrian invasion [Micah 4:4] And again in two of the contemporary prophets in the days of Josiah [Jeremiah 30:10 46:27 Zephaniah 3:13]

v.8 - One day God will also do this for us. We need to persevere so that we are still His when this time comes

30:3 And so Jeremiah continues, by the Spirit, to develop the restoration theme which has just been introduced in the last couple of chapters. Amidst all the doom and gloom there is a wonderful message of hope for those who are willing to submit to the instruction that they should submit to the king of Babylon.

GOD'S COMPASSION

Many of the prophecies of Jeremiah have a very negative feel about them. His prophecies seem to repeat the same thing over and over again, telling Judah of their sin, urging them to repentance, and warning them of the coming doom. However, this prophecy is different. No, God has not changed his mind about the punishment for sin, but Jeremiah looks beyond that to the time when God sees Israel and Judah oppressed in a foreign land, and has compassion on them. He promises to return them to their own land and settle them in peace and prosperity.

The time Jeremiah spoke of was partially fulfilled when the captives returned from Babylon in the days of Zerubbabel, but it will only be completely fulfilled when Jesus returns from heaven as their king, to save his people. Israel were disciplined - and their punishment was harsh - but God was always ready to bring them back at the first sign of their repentance, and to show his compassion to them.

There are two sides to God: his justice and his mercy. By rights, Israel should have been totally destroyed for their wickedness, but God's mercy and compassion overrides his justice, and Israel have been promised blessings they could only dream of. In the same way, we deserve death for our sin, yet in compassion, we can be forgiven and share in the promises that Israel have been given for the future.

:11 In saying 'I will correct thee' Jeremiah shows again that God is not intent upon destroying Israel. This is the thrust behind the repeated use of Deuteronomy 28 which we have noticed as we have gone through the prophet's message. God is not willing that any should perish but that all should come to repentance (2 Peter 3:9). He views us in the same way.

30:7 In talking of 'Jacob's trouble' Jeremiah uses a word <06869>  which is only used once (Gen 35:3) in the life of Jacob. So we can be sure that Jeremiah is using this historical event as the basis for his words here.

V.2 After the destruction of Jerusalem, Jeremiah is not ordered as heretofore to speak, but to write the succeeding prophecy (Jer 30:4), so as thereby it might be read by his fellow countrymen where ever they might be in their dispersion.

V.2 The importance of Jeremiah's having to write his words in a book (scroll) is illustrated by the fact that Daniel consulted them for understanding, while captive in Babylon (Dan 9:2).

Judah is to return from captivity, (Jer 30:3,10) and Messiah (or their governor, as Jeremiah calls Him, in Jer 30:21) will proceed from the midst of them.

30:3-4  Some might wish to say that the return to the land of Israel that Jew spoke of was fulfilled when Cyrus decreed that the Jews could return to the land. However Jeremiah is careful to say ‘Israel and Judah’. Israel had been taken by the Assyrians and did not return so these prophecies are still awaiting fulfilment.

V.11 The proof of this verse is that there are approximately 13 million Jews worldwide today.  With all that has happened to the Jews throughout history, they should have all been eradicated by now.  And yet they have survived.  On the other hand, look what has happened to the nations which have oppressed them.  The Jews are a great witness to Yahweh and His Word (Isa 43:10). 

There is a prophecy in v21 which can easily be overlooked. It is of a governor who would arise after the return from captivity. What makes this a prophecy of Jesus is the wording "I will cause him to draw near, and he shall approach me". This form of phrase is used in Lev 21:21-24 where "draw near" and "approach" are translated "come nigh" and "offer". Here we have an explanation that no-one of Aaron's family who had a blemish or defect could come before the presence of God. By referring to this God is telling us that the governor in Jer 30:21 would be perfect and without blemish. This man would come into the very presence of God.

There are two other clues in this chapter. Firstly, this governor would be of the seed of David (v9), the man who ate the shewbread offered to God (1Sam 21:6 and Lev 21:22). Secondly, he would be like the man who had pledged his heart to approach God, when God said "you shall be my people, and I will be your God"; which is Moses (Jer 30:21-22, Exo 6:7, Deut 34:10, Acts 7:37).

30:11  The continuing existence of the Jews as a separately identifiable people even up to today is a striking evidence of the existence of God. The continued existence of the Jews, despite being exiled for so many years, defies human logic. However it has happened exactly as God said it would

30:21 Associated with this Messianic verse we have a fivefold restoration.

30:9 David was long dead when Jeremiah made this promise. Clearly teaching the resurrection.

V.11 Which god punishes its own people?  Yahweh, the God of Israel does.  This remarkable fact separates Israel, and it's God, from other nations whose gods are merely protectors and good luck charms. 

Yahweh, the living God, punishes His people for correction and not for total destruction.  In His mercy, He measures out the punishment to fit the transgression. The word measure (KJV) comes from the Hebrew mishpat which means a verdict or sentence that is handed down to fit the crime.

30:11 The continuing existence of Israel is not unconditional. With the blessing comes responsibilities. Israel will be punished though not destroyed – Amos 3:2

v 3 First Principles>Kingdom of God>Was overturned>History of fulfilment
7. The restoration happened 70 years later under Zerubbabel Jer 29:14, Jer 30:3. The city and the temple was rebuilt. Ezra and Nehemiah record the history and Zechariah and Haggai encouraged the builders.
Go to Deut 28:49 to see more details of the history of Israel and its overturning.

v 3,10,11,18 First Principles>Kingdom of God>Restoration clearly foretold
In Eze 21:25-27 UNTIL indicates a limitation to the overturning. Go there for more prophecies about Israel's restoration.

Peter Cresswell in 2001 noted, Jer 30:9 is describing Christ. The name "David" means "beloved" and in this instance is referring to Christ. This connects well with Jer 30:21 as noted by David Simpson and Rob de Jongh in 2005 and 2006 respectively - Christ is close to God as he is at his Father's right hand in heaven while David son of Jesse has not ascended to heaven Acts 2:32-36.  Though king David son of Jesse will be resurrected, he had already been served. God and  the future King "David" i.e. Jesus shall  (Jer.30:9) be served Luke 1:68-69;John 18:37;Acts 13:22-23;Rev 1:5. Also, note how God is separate in Jer 30:9 and Acts 2:36 from Jesus - another example that although Christ is to be worshipped, he is not God 1Tim 2:5.

Why does God have the Jews suffer so much if they are His people? The following verses explain  - Jer 30:11,14,15,17,22.

We see some recent increased distancing between Israel and perhaps her best friend/lover/ally, the USA. This distancing was predicted Jer 30:14 - and there is more to come Eze 16:2,37,40,42. 

Vs.5-7 These verses are talking about the time Cyrus would bring his Medo-Persians against Babylon. There would be much uncertainty and fear amongst the Jews.  What would the invaders do with them? Yahweh assures His people that they will be saved.

V.8 Cyrus would be Yahweh’s instrument in setting Judah free.

V.9 This is a latter-day prophecy that when Jesus return to earth, the Jews will worship Him (Zech 12:10).

V.10 In the end times, Yahweh will gather His people to the Land, and there will be peace (Isa 11:12; Mic 4:4).

 V.12 Thy bruise is incurable (KJV) is better translated: Your hurt is incurable (ESV). Yahweh has promised to heal His people’s wounds (v.17).

V.24 All the promises that Yahweh has just spelled out will occur in the latter-days. We are  now in the end times, and we are seeing prophecy unfold, according to what the prophets have written millenniums ago.

Can I be sure of these return prophecies?

In v3, 8-11, 17-22 we have prophecies of Israel's return to the land. We like to quote these as applying to Israel's recent return to the land. But how do we know this didn't just apply to the return at Nehemiah's time? The answer is: because parts of the Prophecy weren't fulfilled then, and so have yet to be fulfilled:

So we can see the prophecy was part fulfilled in Daniel / Nehemiah's time (initial fulfilment), but is in the process of being fulfilled more fully since the establishment of Israel as a nation. We can be confident that Jeremiah's prophecies about the return of Israel are speaking of today, and are a miraculous proof of Bible authenticity and God's foreknowledge. By His grace the rest of the details may be fulfilled soon.

30:8 Yet despite all the doom and gloom and predictions of the Babylonian captivity God, through Jeremiah, provides a ray of hope – though clearly those who were going to Babylon would not see the fulfilment of these words.

30:13  That there was none to plead Israel’s cause is a theme taken up later by the prophet in captivity – Eze 22:30 – speaking to the same people to whom Jeremiah was speaking.

30:11  Jeremiah is being moved to tell Israel that they are going to be taken into captivity – by Babylon. However on four occasions Jeremiah assures Israel that they are not going to be destroyed as a nation Jer 4:27, 5:18, 30:11, 46:28

30:11 The abiding nature of the nation of Israel, spoken of again, Jer 46:28, echoes the words of the earlier prophet – Amos 9:8

30:8-9Jeremiah speaks words of comfort to Judah about the return from Babylon with words which contrast markedly with the words he spoke in Jer 25:10. 

30:12   Jeremiah has previously –  15:18 – spoken of the “incurable bruise”. On that occasion Jeremiah saw the bruise as his own even though it was the people who were astray from God.

30:11  The way in which the prophet speaks of Israel being preserved even though her enemies will be destroyed echoes the idea of an earlier prophet – Amos 9:8

OUTLINE OF JEREMIAH

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

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

   A. Restoration to the Land (Jeremiah 30:1-24):

      1. Jer 30:1-11 - restoration assured -

         a. VS 1-3 - declaration of the restoration of Israel and Judah from captivity to the land of their forefathers (the ultimate restoration will be at the second coming of Christ); V2 the message is the word of the Lord and is to be written in a book (Jer 36:2;Isa 30:8); VS 3-4 - Israel and Judah mentioned twice to emphasize it is not just the restoration of Judah from captivity.

         b. VS 4-7 - there must be discipline for disobedience but not a final disaster; V7 "that day" refers to the day of the Lord (Joel 2:1;Dan 11:40); V7 "a time of trouble for Jacob (Obad 1:15), but he will be saved out of it".

         c. V8 no longer enslaved by foreigners (Gen 25:21-23,27-34;Gen 27:29-40); V8 ultimately the yoken broken off will be that of sin and death.

         d. V9 the king God will raise up refers to the beloved Christ who was descended from David<1732> (Eze 34:23-24;Eze 37:24-25;Matt 3:17;Luke 1:32).

         e. VS 10-11 - Israel and Jacob will be punished but not consumed or destroyed, but the nations the Jews have been scattered to will be destroyed (Exo 3:1-2;Dan 3:19-30); V10 (note Peter Forbes 2001 comments as to what Yahweh promises the faithful); V11 Babylon and Assyria were completely destroyed.

III. The Future Restoration of Jerusalem (Jeremiah30:1 to 33:26)

   A. Restoration to the Land (Jeremiah 10:1-24):

      2. Jer 30:12-17 - wounded and healed - V12 "Thy bruise<7667>", "incurable<605>", "thy wound<4347>"; VS 12,14-15 Jacob abandoned and punished for apostasy (Lam 2:14); VS 12,15 Jacob's incurable wounds are the results of iniquity; V14 "I have wounded<5221>", "thee with the wound<4347>"; V15 "thine affliction?<7667>"; VS 16-17 those sent to punish Jacob will themselves be punished for their arrogance and despised Jacob's (i.e. Israel and Judah's) wounds shall be healed.

      3. Jer 30:18-24 - restoration - V18 God will restore the fortunes of Jacob's "tents<168>"; VS 19-20 there will be rejoicing and children; VS 19-20 adding to their numbers (the Gentiles in Christ, spiritual Jews, will be added to those to be blessed as well Gal 3:8,16,26-29) and punish all who oppress them (Gen 12:3); V21 the ruler from among them is Christ (Dan 7:13-14;Luke 19:11-27;Luke 10:34-35 a suggestion of Christ returning and bringing his judgment and reward); V21 "nobles<117>", "governor<4910>"; V22 we must be good figs if we are to be God's people like Daniel and his companions; VS 22,24 a future fellowship with God.

30:17     The promise of a restoring of health contrasts markedly with the question that Jeremiah asks – Jer 8:22 – on an earlier occasion.

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

30:21-22         So Jeremiah, amongst all his warning of the captivity, speaks of a time yet future to our time. A time when Israel will have turned to God in faithful servic e. And be His people again.

30:2  Jeremiah has spoken many times to the people.  However so no one could say that someone imagined what Jeremiah said God’s words spoken through Jeremiah are to be committed to written form.  Whilst in Jeremiah’s days the writings was a guarantee of what God had said for us the writing means that we are able to learn lessons from what Jeremiah said, knowing certainly that we are an accurate record of what God told him to say.

30:1 there 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 occasions  7:1, 11:1, 25:1, 32:1, 40:1 and 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.

30:5 the false prophets had been speaking of the end of the Chaldean threat - JJer 28:11 - but now Jeremiah returns to Yahweh’s message. There will not be peace. Captivity is what will happen after a siege of the city of Jerusalem.  Doubtless many liked the words of the false prophets. Surely all hoped they would not be overtaken by the Chaldeans. However the reality was that Yahweh had spoken and His words would come to pass. The lesson for us is clear. Soothing words which contradict God’s words are no comfort at all!

30:2-3 There had been an immediacy to the words of Jeremiah. But now some have gone into captivity Jeremiah has to write down his words because there would be men and women at a later date that would need to read Jeremiah’s words. The words of Jeremiah and the warnings that they gave are timeless. That is the point behind requiring the prophet to write them down for future generations.

30:14 The “lovers” were nations that Judah’s kings  thought would help them in their battles with the Chaldeans. So they had gone to Egypt for help only to learn that Egypt was going to suffer a Chaldean invasion –43:10

v.12 - This is Jesus' speech regarding the use of parables, delivered to a chosen few after the departure of the multitudes. This suggests that the parables are a lesson for those who hear and perceive. It could be then that these 4 categories of people are all represented within those who claim to be true believers, and that it is not designed just to describe the effect of the seed on the entire world. Isa.32:20, 1Pet.1:24,25.

v.3 - The parallel accounts of the parable of the sower Matthew 13:3 Mark 4:3 Luke 8:5. That the parable and its explanation is contained in three gospels marks the importance of both the parable and its interpretation. Jesus tells us that understanding this parable is the key to understanding all parables. Mark 4:13
v.9 - Having ears to hear is an Old Testament idea which passes into New Testament use. Deuteronomy 29:4 Ezekiel 12:2 Matthew 11:15 13:9 43 Mark 4:9 23 7:16 Luke 8:8 14:35

:12 This quotation from Isaiah 6:9 is most instructive. Whereas we might think that Jesus told parables to enable his audience to understand his message more easily actually the converse it the case.

Just as it was in Isaiah's day God was witnessing against those who were self righteous. The message spoken had one of two outcomes. Either it was spurned by the audience or produced a desire to ask further. The parables, therefore, were not the main message. They were the vehicle to stimulate the hearers to enquire more fully of the words of Jesus - :10 tells us that the disciples actually did ask 'when they were alone' so we see that the disciples were the ones eager to understand.

GARDENING FOR LIFE

There were four different types of soil described in the parable of the sower and we have the ability to be any one of those at any time, according to the explanation Jesus gave of the different soils in the parable.

First there was the path where the seed fell. The people along the path have the word snatched from them as soon as they hear it. To avoid this we need to open our minds and our hearts to the Word of God and once we have heard it, to hold on to it and never let go. Nothing can separate us from the love of God.

Secondly, the seed scattered on rocky places receive the word with joy. But when trouble or persecution comes because of the Word, they quickly fall away. To avoid falling away in persecution or trouble we need to have a vision of the future and to be prepared in advance, knowing that we will stand firm no matter what happens.

The seed among the thorns is more subtle. Worries, riches, and other desires begin to take first place, choking the word and making it unfruitful. To avoid the word being choked from our lives we need to consistently re-evaluate the priorities in our lives and adjust our way of life to suit.

Lastly, some seed fell on good ground where it produced a good crop. Let's keep the soil of our lives in good condition so that the Word can grow in us and we will be fruitful servants for our Lord.

4:34 This is one of three passages (4:10 7:17) and here where the disciples privately enquire for enlightenment. This the purpose of the parables. Jesus wanted men and women to enquire more as to the meaning of his message.

There are in this chapter four parables likening the kingdom of God to a seed. Each parable gives a different aspect to that seed. Have you ever noticed that these parables don't actually have anything to do with a kingdom? The parables do not speak of a kingdom, or a country, or a rulership, or a second coming, or any of the things we associate with the Kingdom. So what is Jesus talking about?

The parables culminate in v32, where we see the seed growing into a tree. The symbol of his tree is lifted straight out of the book of Daniel (4v20-22) where it is speaking of the extent of the reign of king Nebuchadnezzar. This dominion was "to the end of the earth", that is to say world wide. But actually, if we look closely, we see that it doesn't speak of his kingdom, but of the man himself... Dan 4v22 "it is you.." and v23 the chopping down of the tree was the subduing of Nebuchadnezzar, but NOT his kingdom.

So where does that leave us? Well, the symbol of the tree was for the person, not the empire, so the same must be true for the symbol of the mustard tree, and of the other three parables. In these parables Jesus is showing how the kingdom is something that grows inside a person's mind and heart as soon as the word of the gospel has been planted in them, turning them into future residents of the kingdom. A kingdom is nothing without its people -- in fact, the people make up the kingdom. In this sense the kingdom begins for us here and now as we prepare and wait for it.

4:41 So the disciples wonder at Jesus' power. There were a number of times when the disciples did not appreciate his power and consequently misunderstood what he was talking about. A typical answer is when Jesus warned them to beware of the leaven of the Pharisees Mark 8:15-21

V.39  What is very striking here, is that not only the winds immediately quiet down, but so do the waves. Generally, as it is well known, after the winds have diminished, the waves will continue to roll for a period of time. But, in this instance winds and waves synchronise in creating the immediate silence.

4:30,31the words 'like' 'liken' 'compare' highlight what a parable is. The spiritual lesson that we find difficult to grasp is taught by drawing attention to a situation we should be able to grasp. Rather like the book of Proverbs.

V.11 Jesus revealed the mystery (secret) (Gr. musterion) of the kingdom of God privately to the twelve disciples and others who were closely following the Lord‘s teachings. That was in preparation for their later leadership roles in preaching the gospel.

Paul, who was also called by Jesus to preach, shows that this mystery (secret) (musterion) has now been revealed (Rom 16:25,26).

The good soil is soil which has been tilled & prepared - the rocks have been taken out, & the soil made ready to receive seed. Unlike the path or the rocky ground. All the unwanted vegetation has also been removed in preparation for the seed, unlike the ground which still had thorns/weeds. However we have to remember that even good soil gets weeds on a continuing basis, and has to be frequently & thoroughly weeded if it is not to return to the pre-prepared state. So with us.

4:14-20 The parable of the Sower teaches us that our preaching will attract all sorts of people. Consequently the parable teaches us that there will always be a falling away from the things believed. Some will fall away quickly. Others will continue longer and some will continue all their lives. This can be seen in ecclesial life. There are those who are baptised who fall away quickly, there are those who surprise us by forsaking the gospel after many years and there are those who are faithful to the end of their lives. So our experience in ecclesial life should not surprise us.

4:18   The ‘thorns’ catches the curse that Adam endured – Gen 3:18 – and so we learn that Adam’s toil represented the cares of this life.

4:10 ‘and when they were alone’ is the time the disciples ask Jesus about the parable, seeking an explanation. Thus the parables acted like a filter. They separated those who had ears from those who had not. Those who had ears spoke with Jesus to learn more of the meaning of his teaching. Those without ears did not bother to enquire. So the parables were told, not so that people could easily understand Jesus’ message, but that those who wanted to know more would have to enquire further.

V.20 Fruit production from planting can be 30% (the low end of the scale); 60% (medium); 100% (highest possible). In the natural world, it is difficult to have a crop production of 100%.  Only under special circumstances is this so (Gen 26:12).  

What is true of the natural world is true of the spiritual world.  Who can claim that 100% of his/her contacts have taken on the saving Name of Jesus? But, that is not the point. What matters is that effort is put into preaching and in follow up.  The rest is up to Yahweh (1Cor 3:7).  

Vs.31,32 The mustard seed is very tiny. However, the seed of this herb, in the Near East, can develop into a plant reaching a height of 10-12 feet. Thus, it aptly describes the growth of the Gospel in the first century.

4:33  In saying that Jesus told parables ‘as they were able to hear’ is another indication that the parables were not designed to be easy listening, but rather were to challenge the minds of those who hears.

4:37-39   In stilling the storm Jesus was showing that he was indeed ‘a refuge from the storm’ – Isa 25:4

4:36     We may think that having sent the multitude away Jesus and the disciples had a little respite. However Mark records that there were ‘other little ships’ indicating that whilst those who had come on foot had left there were others who had access to boats following him.

4:7      Whilst the image of thorns choking good seed is very clear Jesus draws attention to Israel’s fate when they turned away from God. – Isa 5:6 being one of a number of occasions where God’s  response to faithless  Israel is spoken of.

4:21-22           Jesus’ comments about lights and bushels and things not being hidden might seem disconnected from the parable of the sower. However they are not. They are fundamentally connected.  Whilst we can deceive others into thinking that we are good seed we cannot deceive God. In the end our true fruitfulness or otherwise will be manifest. We will either be in the kingdom of God or we will be shut out. 

4:12    The way in which the Jews would not listen to what Jesus was saying is a fulfilment of what the prophet said – Amos 8:10

NEARLY SWAMPED

Jesus decided to cross the lake in the boat in the evening after a hard day's work. So "that day when evening came" they left as darkness was falling. (Mark 4:35). This was to be a test of faith for his disciples, teaching them to walk by faith, not by sight.

"A furious squall came up and waves broke over the boat, so that it was nearly swamped." (v.37). In the same way storms of all sorts are allowed by God into our lives when everything is tested. Our patience, endurance, strength and life skills are all stretched to the max as we try to keep our lives afloat. But God is good and doesn't try us beyond what we can bear.

Notice that while the waves were breaking over the boat, seemingly faster than the disciples could bail them out, the boat was not swamped, it was only nearly swamped. God was already working to keep them safe, and in the same way, he will never swamp us - just nearly - until we learn from it.

"The disciples woke him (Jesus) and said to him, 'Teacher, don't you care if we drown?'" (v.38). They knew he cared. But when things are tough we always want to pass the stress on to someone else - especially someone who seems relaxed. But this was also their call for help.

When the time is right, when the lesson is about to be learned, when we are nearly swamped, Jesus calls for peace and calm. He then asked them, "Why are you so afraid? Do you still have no faith?" (v 40). What about us? Have we grown from the storms in our life? Will we have faith next time we face a storm and are nearly swamped?

4:32    The way in which Jesus quotes Dan 4:21 which is speaking of the greatness of the kingdom of Babylon shows that the kingdom of God is guaranteed to happen. The previous existence of the kingdom of Babylon is that guarantee.

4:28-29    In the parable of the seed in the ground Jesus quotes Gen 1:12 – “earth bringeth forth fruit”  and Joel 3:13 “putteth in the sickle ... harvest is come” indicating that Joel is speaking of the establishment of the kingdom of God which, in itself, is a fulfilment of the statement about God’s creation in Genesis 1.

4:24   Hearing is a significant part of what Jesus says to the people. Of course we hear many things. Here Jesus is counselling caution as to what we listen to. We should block and filter out of our hearing those things that are an offence unto God. What we hear affects how we think.

4:20  the way in which Jesus speaks of receiving the word is like Prov 10:8 which speaks of the commandments being received.

When we read the parable of the Sower it is perhaps natural to view these states,(among weeds, on stony ground, taken by birds), as permanent or set in stone. However this is not the case. There are examples in scripture of people changing when they seem to be in these states.

Firstly Peter, would appear to be one of those in Mark 4:16-17 whose seed had fallen on rocky ground, he received the word gladly and followed Christ, but when tribulation came he denied the Jesus. Yet he still ended up being an extremely fruitful apostle so clearly he ended up in good ground.

Secondly Gehazi the servant of Elisha seems to fit Mark 4:18-19, he is taken by the deceitfulness and riches of this world 2Kin 5:21-22 just as the seed that fell among weeds. Yet a little later he seems to have resumed his place as Elisha’s attendant 2Kin 8:4-6, is he then back in the good ground? Have the weeds of deceitfulness and the lust after money been removed.

Finally what about the seed taken in Mark 4:15, well what about Simon the sorcerer? Almost as soon as he was baptised in Acts 8:18 he tried to buy power from the disciples. The seed was taken away as soon as it had started to grow in him and his own ambition took over. While we’re not exactly told that he repents and changes his ground Peter does imply that it is possible in Acts 8:22through prayer.
So if you are like me and try to make every negative thing that you read in scripture fit yourself then at least be comforted by this, that even if you do fall into one of these groups we CAN CHANGE because our God is wonderful and merciful.
 

4:30-31 Whilst some might suggest the way Jesus speaks in this parable shows that the kingdom of God is the “church” which will grow clearly this is not what Jesus is saying. He is speaking of the “kingdom of God” as a way of thinking which grows in the hearts of believers.  Not that this is all that the kingdom of God is. There will be a physical kingdom of God on the earth but only those who have developed “kingdom thinking” now will be raised from the dead and given a place in that kingdom on the earth.

4:1 We often read of Jesus preaching by the sea or out in the countryside. We tend not to read of him teaching in towns and cities. Maybe this is what we should expect because it was prophesied of him that he would not cry out in the streets – Isa 42:2

MUSTARD TREE

I was giving the word of encouragement the other Sunday morning and I had a packet of mustard seeds. I wanted to hold up one of the seeds to show how small it really was, but it kept getting stuck on the wrong part of my finger and falling off. I tried three times and then realized that the audience wasn't going to see it anyway. Mustard seeds are small. Really small.

Jesus said,"With what can we compare the kingdom of God, or what parable shall we use for it? It is like a grain of mustard seed, which when it is sown on the ground, is the smallest of all seeds on the earth, yet when it is sown it grows up and becomes larger than all the garden plants and puts out large branches, so that the birds of the air can make nests in its shade." (Mark 4:30-32).

The small hope of God's kingdom in us can grow from that little seed to something that fills our whole lives like a mustard seed in a garden. So how is the kingdom of God in you? Is it growing? Is our faith getting bigger and bigger?

Like a tree that shelters birds, does our faith in the kingdom of God provide a place for others to come when their faith is still small?

Let's make sure that our faith, as small as it might be, grows to become a life filling and supporting faith that is filled with the kingdom of God.

4:15 There are some who are always learning what the bible says but it does not have an impact on their lives. That is because knowing what the bible says is just a matter of learning facts. If what is learnt and known does not affect one’s life it is just that. Head knowledge. What we learns should enter our heart and change the way we think. An interesting play on heart and head knowledge.

4:10 the way that those with Jesus asked him to explain the parable is seen again - :34 – The parable was the vehicle for the message. Only those who were interested pursued the meaning of the parables. They were not just “nice” stories. They had deep spiritual significance and it was only be exploring the meaning of the parable that Godly thinking would develop.

The challenge for us to be always attentive and enquiring as we read scripture.

4:23-24 Listening in all its forms including reading is good. However Jesus’ counsel is that we ned to be careful in what we listen to. We are bombarded with “information” today in so many ways. In addition we can seek ourselves to an extent we were never able to do so in the past. If we are uncritical we will absorb false and godless ideas as  that is what the world is full of. Godless thoughts and behaviours. Sadly we even find such thinking amongst those professing a belief in God.