This list of some of the language of this chapter used elsewhere shows that Solomon saw himself as a fulfilment of the promise and the quotations from Deuteronomy 12 show that David understood, as mentioned when commenting about Chapter 6., saw from Deuteronomy 12 that Jerusalem was the place where the ark was to be placed.

V.5 David wanted to build a physical house for Yahweh, but He questioned whether David was the one to do it. 

Vs.12,13 As we know, Solomon was charged with the responsibility of building the temple.  However, Solomon was not the described son of promise.  Solomon ascended to the throne while David was still alive, and so this prophesy could not apply to him. 

Also, Solomon's throne did not last forever, and he sinned greatly, particularly by degenerating into idolatry, thus making him unfit in Yahweh's eyes.  We know that the throne was no more after Zedekiah (Eze 21:26,27). 

V.16 The throne will only be re-established by the son of promise who will re-establish David's throne forever. Scripture clearly identifies this future king as Jesus who will take possession of the throne when he returns to the earth (Isa 9:6,7; Luke 1:31-33). 

Understanding the future Kingdom of God on earth is a pivotal part of understanding the Gospel.  Believing in the sacrifice of Jesus and its redemptive significance is not sufficient.  Both parts are necessary for the true believer to understand.  This is what the apostles taught (Acts 8:12).  

7:1  In quoting Deut 12:10  indicating that the Lord had given David rest Scripture is telling us that the time to build the temple was near. It is probable that it was that statement which prompted David, at that time, to speak to Nathan about building the temple.

7:27 ‘revealed’ is ‘opened the ear’ – forming the basis for David’s comment in Psa 40:6

7:10    In telling David ‘I will appoint a place’ God is reminding David of what had been said in the wilderness – Deut 12:11 – that God would select a place where his name would be placed. At this point in time, even though it appears that David had worked out that place was to be Jerusalem God had not actually shown the place – this he did when the sword of the angel was stayed over the threshing floor of Araunah the Jebusite.

V.2 This is the first time that we are introduced to the prophet Nathan. Nathan means gift, or given (by God).  He plays an important role in the reigns of David and Solomon.  The understanding of the temple, on how it is to be set up, and by whom, is one of Nathan’s responsibilities.  Other main responsibilities of Nathan included the rebuke of David in his affair with Bathsheba, and Solomon’s education.

Nathan is accredited with writing a book (1Chron 29:29). This work is unknown outside its mention in the Books of Samuel.  Perhaps, this is a lost work.

V.29 The blessings of Yahweh’s house will be continued in the kingdom period.  A fourth temple will be built, the details of which are outlined in Ezekiel Ch.41. This physical temple will be used by the mortal population for worship.  There are many similarities to Solomon’s temple, but many differences also. The ways of Yahweh and His Christ will be taught to the earthly population in their preparation for judgment at the end of the kingdom period (Rev 20:12-15). 

All surviving nations from the wars, which shall precede peace in the Kingdom, will be commanded to come to Jerusalem to worship (Zech 14:6,7). The physical temple will be open for worship throughout the whole day and night for those nations to worship (Rev 21:24,25).  

It will be the responsibility of the Redeemed (the immortalized brothers and sisters of Jesus accepted, by Him, at the first judgment) to teach the mortal population of divine ways.  This is because the divine multitudinous assembly consisting of the Yahweh, His Son and the Redeemed will be at the core of the temple (Rev 21:22).  And, we have been promised that we would become a kingdom of priests (Rev 5:10).

In developing our vision of the kingdom, we should keep our future duties in mind.  Why do we want to be in the Kingdom anyway?  Do we seek eternal life, and if so, for what purpose? Surely, if we are trying to worship Yahweh as best we can in this life, then we would want to continue worshipping Him in perfect understanding  and without the interference of the flesh in the Kingdom (1Cor 13:12; 15:52-54). 

Today, we try to teach a largely hostile population the Truth.  In the kingdom, it will be our divine duty and pleasure to teach the whole, attentive world the Truth.

v12-16: First Principles>Sure Mercies of David>King
One of the conditions for there to be a kingdom is that there has to be a king. Although David was a king, these verses show that Jesus will be king, and this will last for ever. Zech 6:12-13, Matt 5:35
1. David is to have a descendant 1Chron 17:11-12, 2Sam 7:12, Luke 18:38, Rom 1:3-4, Rom 1:3-4
2. The Descendant is called the Branch Isa 11:1-4, Jer 23:5-6, Jer 33:14-15, Zech 6:12-13
3. The Descendant will reign on David's throne 1Chron 17:11-14, Psa 89:36
4. The Descendant will reign on David's throne for ever 2Chron 21:7, Jer 33:17
5. This Descendant is the Son of God 1Chron 17:13, Mark 10:47-48, Luke 1:31-33, John 7:42, 2Tim 2:8, Rev 22:16
6. 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.

David's descendant is Rev 22:16 Jesus' testimony
David's descendant is a Saviour and a King Acts 13:22-23
Jesus will be king Acts 17:31
Jesus will reign from mount Zion Mic 4:7, Psa 2:6
The Kingdoms will become those of Christ Rev 11:15
The two covenants - Abraham and David Matt 1:1

For more about First Principles>Sure Mercies of David, go to Isa 55:3.

12 This chapter breaks into two parts. 

:1-13 Jeremiah laments his situation.

:14-17 God responds to Jeremiah's complaint.

Yesterday’s reading reminded us how far Judah had gone from God.  Today He tells them that He has left them (Jer 12:7-9). Dreadful words.  But at the end of the chapter there is hope. The Lord will scatter them, but in the end re-gather them (Jer 12:14-17). He really is a merciful Lord God.

12:15  A glimmer of hope is presented amidst gloom and doom. There will come a time, says the prophet, when God will breather the Jews in His compassion.

12:1-4 The way in which Jeremiah laments the way things seem to be going in the land highlights at least two things.

1 Jeremiah was troubled by the fact that even though he was speaking truth he was still suffering whereas the wicked seemed to prosper.

2 Jeremiah had a concern for the people that he was sent to witness to.

12:3 The New Testament – James 5:5 – uses language from this verse to warn brethren and sisters about the consequences of their decadent lives.

V.7 Yahweh dearly loved His people, and yet He was willing to punish them to teach them a lesson.  He always had restoration in mind, though, after the lesson had been learned.  There is a lesson here for us as ecclesias and as parents, that tough love is better for our members or for our children than is indulgence.

Vs.1-4 The wicked do seem to prosper.  Yahweh makes them prosper, but they pay Him no attention. Jeremiah claims that he has been devoted to Yahweh, and urges The Almighty to punish the wicked, like sheep for slaughter (James 5:5). The prophet asks how long would this wickedness last.

V.5 Yahweh asks Jeremiah that if he can hardly deal with the smaller things (footmen), then how will he keep up with the larger challenges (horses)? This is not to mention the great uncontrollable outbursts of pride and wickedness like the swelling of the Jordan (KJV). 

The River Jordan burst its banks twice a year. The river covered the woods which, at that time, concealed lions and other dangerous animals.  The traveller could become confused with the new parameters of the swollen river and run smack into these wild animals.  Hence, is described the most dangerous condition of all for Jeremiah in his witness for Yahweh’s truth.

Incidentally, the ESV translates the swelling of the Jordan (KJV) as the thicket of the Jordan to better reflect the reality of the dangers of the wild animals (Jeremiah's greatest challenges).

V.6 Jeremiah cannot rely on anyone but Yahweh.  All others will betray him, and will rail on him (See Prov 26:5; Isa 31:4).

Vs.7-13 Yahweh’s people have dealt treacherously with Him and have betrayed Him.  Thus, Yahweh has turned them over to the oppressor for correction (Lam 1:7).

Vs.14,15  But, Yahweh will always redeem His people by saving a remnant of them.  He has always done this, and He will do so again in the end times (Psa 107:1-3).

In the previous chapter Jeremiah learns of the plot to kill him (11:18-19). Most painfully for Jeremiah, they are his own family and amazingly, his fellow priests of God (compare 1:1, and 11:21, 12:6). Thus in v1 Jeremiah is perplexed and discusses the problem with God. How can these seemingly righteous people be so happy plotting treachery and wickedness? How can they quote scripture so well, and give such uplifting sermons when Your ways are not in their hearts? (v2). Such is Jeremiah's disgust with these perverse members of his family, that in his prayer he requests their doom, which God grants (v3 and 11:21-23).

But God's reply is interesting. "If you have run with footmen and been wearied, how can you contend with horses?" (v5). In other words: "Now you feel but a little of what I feel" (v7-13).

12:3 Jeremiah, frustrated with the people he has to speak to, desires God to intervene and judge them. That is what he is asking for when he speaks of ‘the day of slaughter’.

Jesus seems to be very emotionally involved in this chapter. He must have been quite wound up to say the things he did with such feeling! But why was he so concerned with their hypocrisy? Surely it was up to them what they did, and Jesus could have concentrated on those more worthy of salvation?

V13 is key. They had been shutting the kingdom up to others. V17, 24, 26 they were blind guides of the blind! This is worse than not having a guide, because a blind man might be able to feel his way on hands and knees if necessary. Jesus was so utterly angry with them because they had shut up the kingdom to the "little ones" who would otherwise have entered it. They had, by adding to the law and making it a burden, made it like a millstone round the necks of those who were trying to be faithful, when really it ought to have been "a schoolmaster to Christ". The Pharisees ought to have been able to see, so that they could guide the way to Jesus, but instead they would drag those they were guiding into a pit with them! (15v14). For this reason they would receive the greater condemnation (v14). They were the ones who were causing the little ones to stumble, and Jesus had said of such "it would be better if ... they were thrown into the sea" (Mark 9v42). After three years of teaching them and pleading with them to repent, he'd finally had enough, and pronounced the judgement of v32-38 on them. This was to be the culmination of all the prophecies regarding the wickedness of Israel "that upon you may come all the righteous blood shed on the earth... all these things will come upon this generation".

V.37-39 Christ's final recorded address fittingly closes with a moving lament in which the severity of Divine judgement on all who have answered such marvelous compassion with contempt.  

V.23 It is easy for us to stand appalled at the scribes and Pharisees, and to applaud the Lord's tongue-lashing of them.  However, if we are not employing the spiritual qualities of justice, mercy and faith, then we ought to take stock of ourselves.

23:33 In calling them a 'generation of vipers' Jesus is echoing the rebuke of John the Baptist (Luke 3:7}

V.35 Jesus puts the blood guilt on the Jewish leaders for all the righteous who have been slain throughout Old Testament times.  He says: the blood of innocent Abel to the blood of Zechariah the son of Barachiah. 

Abel's murder is recorded in the first book of Old Testament scripture (Gen 4:8); and Zechariah's murder (not the prophet) is recorded in the last book of Old Testament scripture (according to the original Hebrew order) (2Chron 24:20-22).  

23:13 The repeated woes, after the parable of the wicked husbandmen – Matt 21:33-41 - spoken on the same day as this chapter shows that Jesus’ mind was still in Isaiah 5 for we read repeated woes there also. Isa 5:5

23:16-19        The precise legalism of the Jews was, in fact, their downfall. They thought that their precision was a virtue – they had defined what was acceptable in minute detail – but they missed the spirit of the law – Twice they had been encouraged to understand Hos 6:6 – in Matt 9:13, 12:7 and still the lesson had not sunk home. How are we doing in that respect?

V.14 This verse is not found in some manuscripts.

23:11 Seeing greatness is service is a way of thinking which is fundamentally different to the thinking of the flesh. So even when we ‘serve’ we tend to think of what we are doing as some great virtue. However the more we ‘serve’ the lowlier we should think of ourselves.!

Vs.2,3  It is easy to shake one's head in disgust at Jesus' condemnation of the Pharisees, but we should be careful to examine our own behavior (Matt 5:20).  Doing things decently and in order (1Cor 14:40) should not be an excuse to supplant faith with legalism.

Jesus did not criticize the Pharisees as teachers of the Law, but He did condemn their hypocrisy.  They did not practice what they preached.  It is an easy for anybody to do this, so care must be taken, by us, to make sure our words and deeds are compatible.

V.9 Catholic priests are called father contrary to the command of Christ.  Furthermore, they set themselves up as mediators between God and man.  Again, this is contrary to the scriptures (1Tim 2:5).

Vs.16-22 The Lord's condemnation of the Pharisees' swearing oaths reminds us of our own stance in not taking oaths (James 5:12).

V.24 strain at a gnat (KJV) is better rendered: straining out a gnat (ESV) as the sense is the Pharisees taking care to remove a gnat which has fallen in their drink.  The gnat was unclean according to Law, as was the camel. The gnat was the smallest unclean animal, while the camel was the largest, hence the contrast.

V.27 The hypocrisy of the Pharisees reminds us of the hypocrisy of the Jewish leaders in Ezekiel’s time. Then, they built up a wall and daubed it with untempered motar (whitewash) (Eze 13:10).

In both cases, falsehood was covered over by an attractive exterior. We use the term whitewash, in modern parlance, in referring to the glossing over of mistakes. There's an old plasterer’s saying which says: A good finish hides a multitude of sins.

V.28 Are our hearts compatible with what we show (Rom 2:13; James 1:22)?

V.37 See Isa 31:5.

23:13 Doubtless these Scribes and Pharisees would have been amazed that Jesus said that they bar themselves from the kingdom of God by their actions. However we are likely you do the same thing when we make judgements against others – ‘for with what judgement ye judge ...’ – Matt 7:2

Who does v11-12 remind you of? "whosoever shall exalt himself shall be abased". Probably a scribe or pharisee because that's who Jesus was talking about here (see the next verses). Does the Bible give us a specific example? How about Saul of Tarsus? Can you think of any verse that back this up?