V.28 On hearing the news David knew that all the nation would suspect that the assassination had been his orders, especially since the message of recall to Abner had gone out in his name. So forthwith, in a solemn protestation he publicly disowned the deed. the guilt rested upon Joab. (V.26)

The Israelites were most impressed with David. "Whatsoever the king did pleased all the people". They could see what a godly man he was, and how well he compared with Saul.  In the same way, our neighbours and work colleagues watch us. This provides us with a wonderful way to preach - just by being godly.

Vs.1-5 Some of David's wives are catalogued here: Ahinoam; Abigail; Maacah; Haggith; Abital; Eglah; and Michal (v.14). Only the wives of David who gave birth to sons in Hebron are mentioned in this chapter. 

Michal, Saul's daughter, was David's first wife.  After Michal helped David to escape, an enraged Saul gave her to Phalti (1Sam 25:44).  Now, David reclaimed Michal (vs.13-15).  Notice that Phalti is called Phaltiel in v.15.

Bathsheba is not mentioned in the list of wives here, because she gave birth to four sons in Jerusalem (1Chron 3:5). 

It is interesting to note that Maacah, the mother of Absalom, came from Geshur.  Geshur was a city state which bordered Bashan (territory occupied by East Manasseh) and Aram (Syria).  Geshur means bridge in Hebrew, and is aptly named since it acted as a buffer between Israel and Syria.  This rugged region was a favorite sanctuary for criminals on the run.  Absalom fled to his mother's family there after the murder of his brother Amnon (2Sam 14:37,38).

3:13-15 Again we see that ‘possession’ of a wife is a significant matter. We saw this in 2Sam 3:8 and we will see the implications of it in Absalom’s uprising 2Sam 16:22.

V.7 Having sexual relations with a king's concubine was tantamount to usurping the throne.  Here we see ambitious Abner being accused of the act.  Absalom made the same rebellious action in an attempt to claim his father's throne (2Sam 16:22).                                     

Vs.27,30 Joab killed Abner in Hebron to avenge the death of his brother Asahel.  This was against the Law as an avenger could not kill in a city of refuge (Num 35:12).  Hebron was a city of refuge (Josh 20:7).

3:18  The specific mention by Abner of the Philistines ominously highlights the fact that Saul had not dealt with them and so they would remain a thorn in the side of David during his reign.

3:1   The way in which the ascendency of David and the fall of the house of Saul is presented here follows on from our comment yesterday. The transition from Saul to David was slow and uneasy at times.

V.3 David married Maachah the daughter of the king of Geshur.  The Geshurites were spared  by Manasseh when it conquered their territory and allowed them to live alongside the Israelites.  David's marriage to Maacah, out of the faith, was probably for political reasons because Geshur acted as a buffer between Israel and Syria. 

Unfortunately, this marriage turned out to be disastrous for David.  The son of this union, Absalom, would become a considerable threat to David and his throne.  The scripture tells us to marry someone in the faith.  Being aligned with a person of the same spiritual understanding will bring harmony (Deut 22:10; 2Cor 6:14).

V.7 Humiliating a king’s concubine was a direct challenge to the authority of the king. Absalom tried the same tactic to gain David’s throne (2Sam 16:22). Adonijah also tried this ploy with Solomon (1Kin 2:21,22).

Vs.9,10 Abner retorted angrily to Ish-bosheth’s accusation of his sleeping with the king’s concubine. In doing so, Abner admitted the divine plan of having David as the legitimate king over Israel.

Vs.17-21 Abner set about consolidating all parties under the leadership of David, with the king’s blessing.

Vs.23-25 Joab was suspicious of Abner’s motives.  Joab figured that the king had been deceived by Abner who came only to spy on David’s affairs.

Vs.26,27 Joab set about correcting his perceived problem with Abner. Of course, Joab was driven by the revenge for his brother Asahel’s death by the hand of Abner.

V.28 David absolved himself of any knowledge of or permission for the death of Abner.  And the people accepted that (v.37).

V.29 David rested the responsibility for Abner’s death solely on Joab (and Abishai).  Later, David would have other cause to lament Joab’s bold, lawless action (1Kin 2:5).

Harsh, gifted men

Both Abishai and Joab appear to have been in on this assassination of Abner. And so rightly David's words in v39 were directed against them both. Yet he spoke too soon. Whilst Joab never changed his ways, and eventually rose up against David, Abishai eventually came out of his brothers shadow and remained faithful.

When we first meet the sons of Zeruiah it is in the cave when David is being persued by Saul. It is Abishai, not Joab, who goes with David on his dangerous mission (1Sam 26:6). He should rightfully have become the commander of David's army, but it is David's rash oath that makes way for Joab to usurp his brother (1Chron 11:16). Perhaps Joab was more ambitious than Abishai? Nevertheless, it is Abishai that remains faithful, not Joab. In 2Sam 21:16-17 he steps in and saves David from a giant. Is he too harsh for David now?

Both Joab and Abishai were instruments in the hand of God to establish David as king, to protect him and the nation against invaders, and to fulfil God's purpose of giving the land to Israel. But that didn't give them license to carry out this task in a Godless way. No doubt through much of their lives they felt God's hand protecting them and giving them strength. How else could Abishai have killed a Giant, or three hundred men? (2Sam 23:18). So also with us, we can feel special because God is with us. He may answer our prayers in all sorts of ways. But that doesn't mean He approves of everything we do. Joab's gift for war led him to forsake God's annointed in persuit of his own gain. Abishai used his gift to save David at peril to his own life, remaining faithful to the end.

3:24-26 Was Joab concerned for the safety of the kingdom? Or was he more concerned for his position in David’s army. If David made a league with Abner then, Joab probably reasoned. David would give – maybe Abner would demand – a position of status and authority in David’s army.

9:11  In predicting that Jerusalem will be a ‘den of dragons’ the prophet is saying that the city will be completely forsaken and uninhabited. This was to happen when the people were scattered and the words of Deut 28:64 were to be fulfilled. As we have seen the prophet refers to the scattering in Deuteronomy 28 repeatedly throughout the prophecy.

V.4 states ...for every brother will utterly supplant (deceive)... The Hebrew word for supplant is derived from the same word as Jacob (supplanter).  And so, the Hebrew is making a play on words in talking about the deceit of all in Israel (Jacob).

In Isa 22 we are introduced to Shebna. He was a chief man over the house of Jerusalem. He probably had charge over the temple, but his influence seems to have stretched much further than this since he is mentioned as having chariots. He is also called a mighty man. Isaiah prophecied that he would be thrown away violently and tossed like a ball into a large country. This was because he trusted in his own might and caused Jerusalem to follow suit, rather than trusting in God (Isa 22:8-11).

This man became representative of the nation at that time which trusted in horses and chariots and in alliances with Egypt. Once God had removed this man from office, his replacement Eliakim ushered in an entirely different feeling: that of trust in God. This man, elected by God, and called His servant, joined in an unbreakable alliance with Isaiah, Hezekiah, and by faith in God as their captain overcame the unstoppable enemy.

By Isaiah's prophecy this man, Eliakim, was pronounced as a father to the inhabitants of Jerusalem (Isa 22:21). This was because Jerusalem, as good as dead under the guidance of Shebna, had renewed life after their miraculous salvation from the Assyrian armies. This is counted as a re-birth, and from now on this people are called the daughter of my people. This title applies to Jerusalem and the surrounding area since many people from roundabout had come to take refuge in the city from the advancing armies.

Now in Jeremiah we have this same people turned back to the ways of Shebna. In v7 God sighs as it were in frustration how shall I deal with the daughter of my people?. God had saved them from death by Assyria, and they should have had reason to trust in Him and worship Him alone. Because of this great disapointment God would measure out to them the same punishment He had given Shebna:

I will scatter them among the Gentiles... and send a sword after them (Jer 9:16, Isa 22:18)
We have been cast out of our dwellings (Isa 22:19, Jer 9:19)
Let not the mighty man glory in his might (Jer 9:23, Isa 22:17)

9:4 In saying ‘trust ye not in any brother’ Jeremiah is highlighting the treachery seen in Jerusalem. In fact he was to experience the treachery even of his own family members throughout the time of his ministry.

9:5 Whilst the people should have been treating their neighbours as they would like to be treated – Lev 19:18 - the people were defrauding them. This was a consequence of the immoral lifestyle they were living. Their behaviour impacted upon their relationship with each other. We might not think the television programmes we watch influence our behaviour. Think again ! 1Cor 15:33.

V.15 Wormwood is hemlock, a poison (remember Hamlet).  Figuratively, wormwood means a curse.  And so, Yahweh is saying that He will curse his people. 

Gall  can refer to the bitter substance from a poppy, or to snake venom. Here, water of gall  is meant to convey the bitter and cursed existence that Yahweh's people will experience.  Gall is translated from the Hebrew word rosh which means head. Thus, it can indicate the shape of a poppy bulb or the head of a snake.

In the Near East, the bitter substance from the poppy bulb was mixed with a liquid to act as an anodyne (a substance which dulls pain).  Jesus was offered such a mixture to deaden the pain of crucifixion.  He refused to take it (Matt 27:34).

9:2 Jeremiah wanted to avoid the company of his brethren because of their immoral behaviour. Do we invite images of immoral behaviour into our homes from the lives of people we do not even know? We might say ‘no we would never do that’ but spend time watching television programmes which showcase immorality as entertainment.

V.8 The tongue is a deadly arrow (ESV).  This observation is echoed by James 3:8.

V.11 Babylon will be the instrument for making Jerusalem desolate.  Ironically, Babylon would, later, be worthy of the same description (Jer 51:37).  The difference is that Jerusalem would be rebuilt while Babylon would never be inhabited again (Ezra 1:2; Jer 50:39).

V.17 Women were hired to mourn at funerals, and also to celebrate at weddings, feasts, and military triumphs etc (See 1Sam 18:6).

V.20 There will be so many deaths resulting from the destruction of Judah and Jerusalem, that there will not be enough professional mourners (see v.17) to satisfy all the funerals.  And so, mothers are urged to teach their daughters and neighbours how to mourn to make up for the shortfall.  

V.21 Jewish inhabitants will not be able to hide in their houses behind locked doors, because the invaders will burst in through the windows and destroy them.  No longer will any children be playing in the streets.

Vs.25,26 The Babylonians have destroyed many nations.  The physically circumcised Jews are no different from these uncircumcised nations, because the Jews are uncircumcised of heart (Deut 10:16; Jer 4:4).  

9:20 Circumcision was the outward sign of the covenant with God – Gen 17:11 – but that had to be translated into a way of thinking – Deut 10:16 which clearly had not happened to these men and women in the days of Jeremiah.

Jesus' reply is illuminating "you don't know what you ask!". He then explains how that if they are to inherit that place of honour, they would have to drink of the cup that he was about to drink. We know from 26v39 that this cup was his death on the cross. Now have a look at this wonderful comment on Jesus' death on the cross, which explains what that cup was:

Philippians 2:8 "And being found in appearance as a man, He humbled Himself and became obedient to [the point of] death, even the death of the cross."

Jesus, who was the first and only son of God, who was the first and best and only keeper of the law, humbled and abased himself to a shameful and dishounourable death, for the sake of his brothers and sisters. In this, he made himself last, because he looked to his own welbeing last of all.

Philippians 2:9 Therefore God also has highly exalted Him and given Him the name which is above every name.

Therefore, God has made him the first. So Jesus who made himself the last, became the first. Jesus wanted his followers to have the same state of mind "just as the son of man did not come to be served, but to serve, and give his life a ransom for many" (see Phil 2v5-10)

V.31 To their credit the two blind men realized that if help was going to come from any source, it would have to come from the promised son of David.

20:34 Notice that whilst the blind followed Jesus the rich man ‘went away’.

20:21,30          Another couple of occasions when Matthew specifically mentions ‘two’.  Strictly speaking the ‘two’ is not necessary in verse :21clearly indicating that Matthew has an inspired reason for the use of ‘two’ here possibly indicating that his repeated use of ‘two’ has some significance.

V.23 After His resurrection, Jesus was given power over all things, except His Father, of course (1Cor 15:27).  The Father is supreme and reserves power for Himself.  He reserved the power to decide who should sit at the right hand and the left hand of Jesus in the kingdom.

20:13 This is the first of a number of times when Jesus uses the word ‘friend’ the next is in a parable – Matt 22:12 and the final one is a direct response to Judas – Matt 26:50. Is Jesus, in these two parables, making a personal appeal to Judas?

Vs.1-16 It does not matter how long a brother or sister has been baptized and has been a member of the house (body, temple) of Jesus. One member might have spent the greater part of his/her life in Christ. Yet, a new member might only be in Jesus for an hour before our Lord returns. It does not matter to the Lord, as all members will be treated on the same basis at judgment. The reward for every member accepted by Jesus is the same – eternal life.  

V.16 The Jews were the first to be covenanted to Yahweh, and the first to be introduced to Messiah. Jesus came to the Jews first (Matt 10:5,6; 15:24). After the Jews rejected Jesus, only then was the opportunity for salvation opened to the Gentiles (Matt 12:21; Acts 9:15).

Many Gentiles accepted Jesus and the salvation He offered. These obedient Gentiles, who were the last to be invited to salvation, became to the first (accepted for salvation). The disobedient Jews, who were, the first to be invited to salvation now became the last (they were now rejected from salvation).

Many were called (and have since been called) to work in the vineyard of the Lord, but few have been chosen (few have accepted the Lord’s invitation to work in His vineyard).

Read the parallel parable: the marriage of the king’s son (Matt 22:2-14).

20:19  Whilst Jesus has told the disciples already – Matt 16:21 - that he was going to be killed this is the first time that he has actually used the word ‘crucify’ of himself in the gospel narrative – and we are now only a few weeks before his death.