4 v.8-11 - Still there are men who do not know the calibre of David. One can only presume that they were blind to his goodness because of their own desire for praise. How often are we concerned with our own position that we fail to see the strengths of our brethren and sisters?

4:1 That the death of Abner caused such consternation to the sons of Saul indicated a number of things.
1 They were not the main opponents of David.
2 Israel and Judah were already two separate entities.
3 The sons of Saul did not understand how David was a man after God's own heart.

5:17 Whilst it seems tat the Philistines were not concerned when David a crowned in Hebron they were when he was crowned in Jerusalem. Nor is there any indication that David had a battle to take Hebron but he certainly had to fight for Jerusalem. Maybe this explains whey the Philistines were so concerned. Hebron was already in the hand of the Israelites. Jebus, as it was then, was a fortified stronghold. When David took it he automatically became a threat to the Philistines and had to be dealt with.

ch 4 - The intrigue, blood letting, and family feuding and conflict between the house of Saul and the house of David that we have seen over the last two or three days shows that despite the fact that God had chosen David men continued to try to exert their own will - and David strove to uphold God's values. How often do we feel that 'the end justifies the mans'? David did not. He allowed God to work in his life.

5:19, 23 That David 'enquired of the Lord' twice even though now he had the backing of the whole nation shows where David saw his help coming from.

4:5 Presuming the 'Beerothites' came from Beeroth we appreciate that these men lived in the territory of Benjamin (Josh 18:25) so in slaying Ishbosheth they were slaying their own kinsman - so we must presume that they wanted David to be king - though their approach was wrong.

5:1 we may wonder why Hebron was chosen to the be the place where David was crowned and reigned. We know that Jerusalem was to be the capital and David knew this. However when David came to the throne the Jebusites were still in control of Jebus (Jerusalem). So why Hebron? Well the patriarchs were buried there - Abraham and Sarah (Gen 25:10) and Joseph (Gen 50:13) for example.  Also being in the territory of Judah (Josh 15:1-4) by contrast to Jerusalem which was shared by both Benjamin and Judah (Judg 1:18,21) it, politically, was a good spot to choose.

5:17 It appears that during the wars between the house of Saul and the house of David, that the Philistines had remained quiet spectators of the battles. But now, jealous of David, they resolved to attack him before his government was fully established. Not once, but twice.(V.18,22) 

2Sam 5:8, Perhaps this has a spiritual application. We first have to have the vision to recognize the path through the gutter or water shaft (waters of baptism?) and then spiritually walk in order to have an opportunity to enter in the future house or palace of our Lord.

4:1  In saying ‘Saul’s son’ we learn that not all Saul’s sons were slain in the battle on Mount Gilboa - 1Sam 31:7 - . So clearly the record there is speaking abut all the sons who went to war.

5:2  So the people recognise that david had been their shepherd during the days of Saul for going out and in was the behaviour of the shepherd of Israel as Moses demonstrated Deut 31:2

5:17 The visit of the Philistines was hardly a visit to recognise David as king. Having removed Saul doubtless they thought to remove David before he became a strong king over Israel.

4:12   In burying the head of Ishbosheth in the grave of Abner we see yet another example of David’s care for Saul’s descendants.

4:4,5 Saul's son Ishbosheth means man of shame.  He was originally named Esh-Baal (1Chron 8:33).  Esh-Baal means man of Baal.  The family connection with Baal is not clear.  But the name change seems to be an attempt to show scorn and contempt for the false god.   

Jonathan's son (Saul's grandson) Mephibosheth means idol exterminator.  His name was changed from Merib-baal which means contender of Baal (1Chron 8:34).

And so, by changing the name of his son Esh-Baal, Saul distanced himself from Baal in recognition of Yahweh as the only true, living God.  In the name change of Merib-Baal, Jonathan punctuated that endorsement.

5:4  David was thirty years old when he became king.  The man he foreshadowed was Jesus, who began His ministry at the same age.

5:21 In the Ancient Near East, it was common practice for armies to carry their gods into battle.  Israel imitated this by carrying the ark into battle, but they lost it (1Sam 4:10,11).  In this instance, the deities which were captured by David were burned (according to the KJV). 

The Hebrew word for burned is nasah which has many meanings.  It could mean carry away, and some Bible translations use this meaning.  However, for what purpose would David, a follower of Yahweh, carry away idols?  And so, it seems more likely that the idols were burned.

4:5-8 So intrigue and murder against the house of Saul continues.

5:6 The Jebusites boasted that Jerusalem was so well fortified, that even the blind and the lame could defend it.

5:8 See 1Chron 11:6.  Millo was the rampart made from earth fortified with stones.

5:13 David was taking liberties with the law (Deut 17:17).

5:23 Mulberry trees (KJV) are translated balsam trees in more modern versions.

5:2 David had been the true ‘shepherd’ of Israel whilst a fugitive from Saul – doing Saul’s job even before he was on the throne himself.

Mephibosheth was five years old when crippled and Ish-Bosheth like Abner was stabbed under the fifth rib (2Sam 4:4,6;2Sam 3:27). 2Sam 4:11 - "righteous" [(6662) Heb. "tsaddiyq" means "just, lawful, righteous"] is combined with repeated numbers of five or fifth perhaps suggesting some application of grace or mercy.   

2Sam 5:4 - the number "30" is thought by some to indicate "fit for service".

2Sam 5:7 - first scriptural mention of "Zion" (6726) means "a permanent capital, a mountain of Jerusalem, (in the sense of) conspicuousness, a monumental or guiding pillar, sign, title, waymark, parched place". David in ruling from Mount Zion echos Christ's future rule from Mount Zion on David's throne in the city of David (2Sam 7:12-17; Psa 2:2-12;Isa 2:2-4;Isa 9:2,6-7;Isa 11:1-10;Isa 59:20;Rom 11:25-27.    

 2Sam 5:20-21,25 - "Baalperazim" (1188) means "lord of the breaks, possessor of breaches" and v.25 notes David chased the Philistines from Gibeon to Gezer.  Isa 28:21 - we have mention of a future "Mount Perazim" and "Valley of Gibeon" which perhaps refers to when God defended Hezekiah from Assyria (2Kin 19:35-36) and perhaps also refers to a time when God will defend Israel from a latter day Assyrian (Eze 38:14-18,21-23). Some of this was gleaned from Samuel, Saul & David by Harry Whittaker, p. 167.

10:20 Jeremiah, by the Spirit, likens the destruction of the people to he decay of the tabernacle. This indicates that God is more interested in people than in physical buildings. The building stood for His people. However the people tended to think that the building was the important thing.

V.11 The introduction to this verse: Thus shall you say to them: is written in Aramaic.  The verse was meant for the Babylonian idolaters.  The thrust of the address mirrors Psa 96:5.

10:6 Having reproved the idol makers and worshippers Jeremiah reiterates the majesty of God. Idol worship was not a harmless indulgence. It blunted Judah’s appreciation of the power of their God. IN like manner our little ‘indulgences’ as not of no consequences. They blunt our appreciation of the majesty of God.

10:6-8 Israel’s behaviour is set against the prophet’s observation that ‘there is none like unto’ the Lord. The qualities of the God they worshipped should have been manifest in their lives –Lev 11:44- instead they seem to have been exactly the opposite.

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10:9 The way in which Jeremiah speaks of ‘silver’ ‘gold’ ‘purple’ ‘clothing’ echoes Josh 7:21 where Achan’s sin is revealed.

V.2 The Babylonians’ penchant for astrology is highlighted here; and Yahweh’s interdiction of it for Israel (Deut 4:19).

Vs.4,5 See Isa 46:17.

Vs.9,10 The dumb, inanimate idols are the intricate work of men’s hands made from the finest material brought from all over the world. Whereas, the only true living God, Israel’s King, is the creator of that world (vs.12,13).

V.14 See Jer 51:17.

V.16 See Deut 32:9.

V.18 See Isa 22:17,18.

V.19 Judah bewails her own calamity just as the prophet Micah does (Mic 1:8,9).

V.23 See Prov 16:9.

V.24 Yahweh will punish His people, correct them, and accept them again. Yahweh will never extinguish his people, but will always preserve a remnant of them (Jer 30:11).

V.25 This verse reflects Psa 79:6,7.

10:2 The exhortation to Israel ‘learn not the ways of the heathen’ was not a new exhortation in the days of Jeremiah. It was part of the law given at Sinai – Lev 18:3

21:44 Being ground to pieces by the stone quotes Dan 2:34 which speaks of the way that the stone cut out without hands will destroy the kingdoms of men.

21:21-23This is the second time that Jesus has cast out the money changers in the temple. The first being John 2:14-17. On both that occasion – John 2:18 – and here Jesus is questioned as to the authority he has to do such things. Three years of public preaching and miracles had no effect upon the religious leaders.

21:13  Jesus combines two passages here – Isa 56:7, Jer 7:11. They fit together seamlessly. Isaiah is speaking of a wonderful time in prospect whilst Jeremiah, sometime later, is foretelling the overthrow of Jerusalem by the Babylonians – typical of the Roman invasion to come in AD 70.

V.2 This verse fulfils the prophecy of Zech 9:9 as described in vs.4,5.  But why did the Lord need both the donkey and her foal?  Notice that the donkey was tied but the foal was not.  (There is no need to tie a foal as it will not wander away from its mother). 

In the selection of the two animals, the Lord was showing Judaism and Christianity.  The older animal represented Israel.  Like the donkey, which was tethered, Israel was also limited, being constrained by the Law.  The foal represented the new way in Christ.  The limited older donkey gave birth to the unconstrained younger foal.  And so the Law gave birth to the freedom in Christ.

21:10 ‘who <5101> is this’ could well be translated ‘what is this’ as the word is found elsewhere - Matt 5:46 - as translated ‘what’ . This echoes Israel’s question about the Manna – Exo 16:15. They did not recognise the ‘bread’ of God’s provision in the wilderness nor now in the land.

Vs.8,9 These branches were from palm trees (John 12:13).  Palm trees are significant depictions in both Solomon’s temple (1Kin 6:29); and in the fourth temple to be erected in the Kingdom (Eze 41:18). Palms symbolize the immortalized saints (the Redeemed), who are shown holding them in the Kingdom.  Interestingly, palm, in Hebrew, comes from a root word tamar which means to be erect.  And that is what the faithful of Christ are: spiritually erect.

V.11 The multitude had no problem in believing that Jesus was a prophet from Galilee.  By contrast the Pharisees later argued with Nicodemus over this point (John 7:52).

The Lord indicates that Jonah is a sign of Himself (Luke 11:29,30).  One fact about Jonah reveals that he was a prophet from Galilee, actually from a place just three miles north-east of Nazareth.  I guess the Pharisees overlooked that.

Vs.13,14 Jesus' expectation of the fig tree, and His subsequent curse on it, might seem unreasonable. Although it was not the season for figs, He singled out this (abnormal) tree full of leaves. As the fruit of a fig tree always precedes the leaves, it was reasonable to expect that there would be fruit. But there was none.

And so, the fig tree was cursed, and would no longer bear any fruit. Of course, this whole episode was an enacted parable to show the state of Jewish spirituality. Judaism presented a great outward display but lacked the fulfilling Truth that Jesus brought.

Thus, Israel (fig tree) bore no spiritual truth (figs), but had a grand outward show (leaves). Yahweh singled out Israel with the expectation that this nation would accept His Truth. Having rejected the Truth that Jesus represented, the nation was cursed, just as the fig tree was cursed.

For the disciple of Jesus, the Truth is in season all the time.  Summer vacation and retirements in the sun, on the beach, or at the cottage, are not in the script (2Tim 4:2).

V.31 reads in the KJV: Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.  The word before (in the NIV it is ahead of) seems to suggest that the Jewish religious establishment will enter the kingdom, but after others.  The word before comes from the Greek word proago which means instead of. 

This understanding is consistent with Jesus' statement that the Jewish religious establishment will not be in the kingdom (Luke 13:28).

V.42 See Psa 118:22,23.

V.44 To really understand this verse, one has to understand the significance of Nebuchadnezzar’s image (Dan 2:34,35).

21:12-16 The cleansing of the temple is in parenthesis here. In the other records it occurs on the next day. It is relevant here in the theme of Matthew’s gospel.