8 v.1 - The phrase 'and it came to pass after this' is a recurring phrase in 2 Samuel. [2 Samuel 2:1 10:1 13:1 15:1 21:18] It marks the introduction of a new topic which is related to the previously mentioned event. There may be years between the events but they are thematically linked.

9 v.3 - Notice that David wished to show 'the kindness of God' to the house of Saul. This was not merely a generous spirit because he was now king. He wished to manifest that attribute of God. How often do we think of doing something in order that the father can be manifest in our actions?

ch.8 - The list of David's conquests in this chapter and the gathering of :7 the shields of gold :8 exceeding much brass and :10 vessels of silver gold and brass were part of the spoil that David was gathering for the house that was to be built by his son - hence he 'did dedicate (it) to the Lord' :11

ch.9 - There seems to have been quite a link with Lo-Debar and Ammiel. Bathsheba was the 9:5 daughter of Ammiel (1 Chronicles 3:5).

8:13 The battle referred to here is spoken of also in Psalm 60

ch 9 - We commented when looking at Jonathan's love for David (1 Samuel 13) that Jonathan was doubtless much older than David so we might conclude that Mephibosheth, even though treated by David like one of his own sons, would have been significantly older than any of David's children.

8:3 The events spoken of here also form the basis for Psa 60 - in the title of the Psalm 'Nahar(aim) means 'river'

9:7 Given that David was going to 'restore all the land of Saul thy father' we have to conclude that Mephibosheth had not received the inheritance of his father. This indicates a degree of lawlessness in the land at this time of David's reign.

8:15 David's conquering and subjection of the surrounding nations is a precursor of Jesus' activities when He returns to the earth (Psa 2:7-9; Rev 19:15).  Those activities will be extended also to the saints (Rev 2:26,27; 5:10).  Then, just as with David, the rule will be governed by judgment and justice (Jer 23:5).

8:11  That ‘the Lord preserved david’ might seem obvious. However the comment in these two places is to reinforce the point that David was doing the work of God in preparing for the temple

 9:1,7, 10:2  The repeated use of ‘kindness’ which was ‘the kindness of God -9:3  – provides a foretaste of the kingdom of the greater son of David. David showed kindness that was not obligatory, in the same way that God has shown kindness to us.

8:4 There is a discrepancy, in the KJV, between the numerical details of and the parallel account in 1Chron 18:4; also of 8:13 and 1Chron 18:12.  The details in 1 Chronicles are correct and have been presented thus in modern translations.  It is thought that the information in 2 Samuel 8 was copied in error.

8:15 The ‘judgment and justice’ that David exercised became a way of speaking of Messiah – Isa 9:6 – when the prophet speaks of the way in which he will judge. A resounding confirmation that David was a good judge despite his shortcomings.

9:4   1Chron 3:5 shows us that this ‘Ammiel’ was Bathsheba’s father.

8:2 David used a device, common to kings of the Near East, in selecting, by measurement, those who would live and those who would die.  In this case, two out of every three Moabites would die. The word (measuring) line comes from the Hebrew word chebel .  The same Hebrew word is used for the line to measure the borders of inheritance for Israel (Psa 78:55). 

Notice that the heathen had been cast out beforehand.  This implies judgement.  David had judged the Moabites.  In like manner, Jesus will judge the nations when He returns (Matt 25:32).  He will separate the good from the bad.  The words separate and divideth come from the Greek word aphorizo which means to set a boundary.

8:14 In telling us ‘the Lord preserved David’ we see the over arching care of God which had, in fact, been with David all of his life so far. The specific mention here is designed, I feel, to highlight that God was preserving David in his activities to prepare for the temple.

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8:3 Defeating Hadadezer, King of Syria, allowed David to enlarge his borders in keeping with the promise to Abraham in Gen 15:18.

8:9,10 Hamath was a great city on the River Orontes.  King Toi had been under threat from Hadaezer.  He was much relieved to have this threat removed by David.  And so, He sent gifts to David, via his son, to show his appreciation.

8:16 Joab became head of the army by way of reward (2Sam 5:8).

8:17 See 1Chron 24:3.

8:18 The Cherethites comprised a Philistine clan who became loyal to David. The Pelethites were the sons of Pelet who were loyal to David and who accompanied him to sojourn amongst the Philistines (1Chron 12:3; Zeph 2:5)

9:3,6 Mephibosheth means breaker of shame (i.e. idols). He had become lame because, earlier in childhood, his fleeing nurse had dropped him (2Sam 4:4).

9:9 We shall meet Ziba again later, in a more controversial setting, after the death of Absalom.

9:12 The progeny of Mephibosheth (previously named Merib-baal) is recorded in 1Chron 8:34,35.

9:6 David’s kindness to Mephibosheth for Jonathan’s sake should have caused the tribe of Benjamin to conclude that David bare them no animosity. This act of kindness, for that is what it was, served also to heal any rift that there might still have between the tribe of Benjamin and David.

2Sam 8:9-10 - Toi (a Syrian) king of Hamath named his son "Joram" (3141) meaning "Jehovah/Yahweh is exalted".

2Sam 9:1-10 - This may be an echo of when Christ becomes king in Jerusalem; Mephibosheth perhaps represents the people of Israel and Ziba perhaps a people who, when God's people lost their right to the land, took it over for themselves; through this time Israel continued to be spiritually lame, "lame on their feet" (2Sam 5:8); "Lodebar" (3810) means "not a pasture" and "Machir" (4353) means "sold" perhaps suggesting Israel's/mephibosheth's loss of privilege; nevertheless, like Mephibosheth, Israel are "beloved for their father's sake"; To them the fulfillment of a covenant of friendship, the kindness of God, is due; When Messiah is king in Jerusalem it will be fullfilled; They will come into his presence, falling on their faces and giving him reverence/worship (7812), and saying: "Behold thy servant"; they will acknowledge they are as "a dead dog" (no better than Gentiles) before him; but they will find themselves raised up to honor and allowed to eat and drink at his table while those who usurped their inheritance become, by the King's command, their servants (some of the above gleaned from Samuel, Saul & David by Harry Whittaker, p. 216).

The lesson the linen girdle (Jer 13:1-11) would have been a powerful lesson for the men of Judah.  Jeremiah could have buried it by Jordan, but God was portraying the future captivity in Babylon by asking him to go all the way to the Euphrates. The prophets had to work hard, didn’t they?  But the interesting little note right at the beginning (Jer 13:1), where God told him not to wash it before he wore it, surely leads us to the New Testament, and to baptism.

13:10  Judah refused to hear God’s words and so He said He would take them to Babylon – but they then refused those words also. Their false prophets told them that they would not go to Babylon so God reproved them for that also – Jer 27:9 and Jeremiah was accused of speaking treason when he spoke the word of God

13:2 ‘Put it not in water’ was to teach Judah that their captivity was not a consequence of natural events. A wet girdle would rot anyway. That a dry girdle rotted indicated that the captivity was not a consequence of natural consequences, just as the prophet said it was punishment from God.

13:7J eremiah had been told to keep the girdle dry – 13:1 – however even though it was buried in the dry ground by Euphrates it was ‘marred’ signified that Israel’s captivity in Babylon was not a natural event. But going there would ‘mar’ their pride – Jer 13:9 in their captivity.

Vs.4-7 The journey from Jerusalem to the River Euphrates would have taken weeks to make.  And, according to this narrative, Jeremiah made two journeys.  Did he really make those journeys, or is there another explanation? 

Notice that the text (KJV) says Euphrates, not River Euphrates.  Only in Jeremiah do we see Euphrates expressed without River in front.  In all other places, in the Bible, the expression is River Euphrates (except 2Chron 35:20 which is qualified by Jer 46:2). 

The word Euphrates is translated from the Hebrew word phrath.  Could this be indicating that the location for Jeremiah's demonstration is Bethlehem? (Psa 132:6; Mic 5:2).  Bethlehem is only six miles from Jerusalem, which would allow Jeremiah not to be absent from his duties in the capital for too long. 

However, if Yahweh really intended that Jeremiah make the long, arduous trek to the River Euphrates, then the prophet would have obeyed Yahweh's will without question.

13:4-5 This enacted parable that Jeremiah did foretells of the Babylonian captivity. The effect upon the girdle shows that Israel would not benefit from the captivity.

V.1 Ezekiel is the premium prophet of demonstration prophecy.  But, here we see Jeremiah enacting prophecy.  A girdle (belt, loincloth) of linen material is significant as linen was worn next to the skin (v.11; Lev 16:4). The closeness of the linen to the skin portrayed the closeness of Yahweh to His people.

Vs.7,9 The spoiled garment could not be worn anymore.  Yahweh had become detached from intimacy with His people.  Judah's pride had caused the separation.

Vs.12,13 In a practical sense wine skins would be filled with wine, that is what they are used for.  But, Judah understood this only in a literal sense, whereas Yahweh meant it in a figurative sense.  Judah would be filled with so much wine that they would be drunk.  They would be intoxicated with their own sense of power and importance.

Vs.15-18 In the midst of dire warning, Yahweh always gives an opportunity to His people to reflect and turn to Him. But, it is not likely that intoxicated people would quickly straighten up (v.23; Psa 10:4).

Vs.22,26 The expression discover thy skirts (KJV) means to expose hidden idolatrous practices and bring them to public shame (v.:27; Nah 3:5).

Jerusalem's pride

The linen sash appears also in Lev 16:4. Here it is part of the Holy garments of the priest. Jeremiah was of a priestly family (1:1). So we can deduce that the linen sash is symbolic of the priestly element, or role, of Jerusalem. In v9 God says that it was "the great pride of Jerusalem" that was the problem, because it caused them to think anything they did in worship was ok. Where had this pride come from?

We get the same phrase in 2Chron 32:26 about the pride of Hezekiah and Jerusalem. Jerusalem had just been saved from the Empire of the day, Assyria, and Hezekiah had been healed from a deadly ilness. The result of this was:

"many brought gifts to the LORD at Jerusalem, and presents to Hezekiah king of Judah, so that he was exalted in the sight of all nations thereafter" (2Chron 32:23)

This pride, borne out of Jerusalem's new role as the spiritual centre of the known world, had brought God's wrath upon them. So much in fact that they were about to be destroyed had they not humbled themselves (2Chron 32:25-26). This same pride, generations later, is the pride that Jeremiah is talking about. In the intervening years between the fall of Assyria and the rise of Babylon, Jerusalem had become an important city. The priests saw themselves as spiritual leaders of the masses. Very soon (during the reign of Hezekiah's son) worship of God had been replaced by worship of idols, but the priest carried on as if nothing had changed.

We have been given a role of spiritual guides. Is it a source of pride to us? Have our successes caused us to listen to our own heart more often than God? (v10) And do we water the truth down, or add other things to the Bible in order to make it more palatable for our audience?

13:10 In speaking of Israel as those who ‘refuse to hear my words’ the prophet is making a point which is often made about Israel. Notice it is their unwillingness to listen rather than their sin which causes God to be angry. Mortal man cannot help but sin – though that is no excuse. The problem comes when that man is unwilling to listen to the words of reproof from the Word.

The 'Olivet Prophecy' actually repeats substantial elements of Jesus' earlier teaching to his disciples.

But we are leaving out the verse immediately following his comment. 23v39 "For I say unto you, Ye shall not see me henceforth,…" Was Jesus speaking of himself, and how they would destroy the temple of his body? (John 2v18-22)

A further point to ponder:

The question of the desciples in verse 3 was obviously misguided, because it attracts the response from Jesus "Take heed that no man deceive you". Did the disciples think that the coming of Jesus, and the end of the world was to be very soon? Jesus goes to great lengths to let them in gently on the fact that the "time of the gentiles" was to come in the intervening period. (v6, 8, 14).

V.12 - possibly the most serious and relevant prophetic warning for true believers in these last days is that the love of many believers will grow cold. Love, limited love, or lack of love affects virtually every aspect of our thinking and behavior from the very noticable to the less noticeable to the hidden to that which is hidden from even ourselves. But nothing escapes God's notice. Love is the ultimate first principle or Bible basic essential. The degree of our love determines how we worship and obey God Matt 22:36-38. Love determines how we treat our family members (Eph 5:21,22,25,28,29; 1Cor 7:3-4; Col 3:18-21; Eph 6:1,2,4). Love determines how we treat those we share fellowship with (1Cor 12:25-26; 2Tim 2:24; Phil 2:3-4; 1Cor 3:3-5; 1John 4:20-21). Love determines how we treat (or don't treat 2Cor 9:6-7; Matt 5:16) our neighbors Matt 22:38-40. Love determines how we treat our enemies (Matt 5:44; Acts 7:59-60). Love is the greatest gift 1Cor 13:2,3,4,5,6,7,8,13. While it is necessary to worship in truth, it is not sufficient to worship with the mere intellectual comprehension of truth (2Tim 2:15; John 4:24; Col 3:12-14; 1Cor 8:1-3; Jer 17:9; Rev 3:14-19). If we have no more than a lukewarm love, we have nothing.

24:12 That the love of many did wax cold is seen – Rev 2:4 – in the first century ecclesias..

24:21   The ‘great tribulation’ quotes the language of Dan 12:1 where Daniel is speaking, in the ultimate fulfilment, of the time of the resurrection. However it had a partial fulfilment in the destruction of the temple in Jerusalem in AD 70.

The so-called Olivet Prophecy contained in this chapter is essentially a warning of the coming disaster of 70 AD.  A 143-day siege led by Titus killed approximately 1,000,000 Jews while thousands of others were taken captive. 

After a rebellion in 135 AD led by a false messiah Bar Kochba (see Matt 24:24) was crushed, Jerusalem was levelled.  However, the faithful who heeded the words of Jesus as he referred to the prophet Daniel, would escape the atrocities of the Roman onslaught.

Members of the ecclesia at Jerusalem moved to Pella, east of the River Jordan before the destruction began.  Although Matt. 24 deals mainly with the destruction of Jerusalem in 70 AD, it does give glimpses of the Lord's second coming.  One must be careful, though, to understand which details fit which event.

Israel (lesson 16 of 20 from "Outline of Basic Bible Teachings" by Wes Booker)

I. Constituted God's kingdom on earth - 1Chron 28:5;29:23;2Chron 9:8;13:8

II. Overturned due to disobedience - Lev 26:31-33;Mic 3:9-12;Eze 21:25-27

III. Preserved in their dispersion - Jer 30:10-11;Amos 9:8

IV. Will be regathered to their land - Amos 9:11-12;Jer 31:27-28;Eze 36:22-31;37:15-28;Isa 11:10-16, etc.

V. To be repentant for past sins and therefore forgiven by God - Jer 31:31-34;Zech 12:10-14;13:8-9

VI. To be the most prominent nation in the world-wide kingdom - Mic 4:6-8;Jer 51:19-23;Isa 14:1-2;Zeph 3:13-20

VII. New Testament references to their reestablishment - Matt 24:32-33 compare Luke 13:6-9 (obvious allusion to Israel); Rom 11 (all the chapter - note especially verses 15,24-29)

24:34  Much has been speculated about when ‘this generation’ is speaking of. For the disciples they clearly would have thought abut themselves. And for those who died a natural death the words of Jesus had a chilling fulfilment with the Roman destruction of the temple in AD 70.