v.4 - In coming to Mahanaim David had travelled some distance from Jerusalem.

So why did David travel so far? Jacob was at Mahanaim [Genesis 32:1] when his own brother was coming to meet him. Jacob thought that Esau would kill him. It seems that David was reflecting on this event in Jacob's life when the expected problem did not materialise.

The three men mentioned in 2Sam 17:27 brought food and drink and even beds for David and his men. Such acts of kindness are remembered by God, and He blesses such acts.

V.23 Ahithophel's vanity was wounded, his pride mortified on finding that his ascendency was gone, but that chagrin was aggravated by other feelings..A painful conviction that through the delay which had been resolved on, the cause of Absalom was lost. Hastening home, therefore, he arranged his private affairs, and knowing that the storm of retributive vengeance would fall chiefly upon him as the instigator and prop of the rebellion, he hanged himself.

V.24 Mahanaim (means two camps) was a Levitical (Merari clan) town (Josh 21:38).  It was located in Gilead, east of the Jordan, in the border region between the tribes of Gad and East Manasseh. 

Mahanaim is where Abner brought Ishbosheth, Saul's son, and made him king over Israel (2Sam 2:8-10).  It is perhaps ironic that David would take refuge here from Absalom, who was trying to usurp the throne: this given Ishbosheth's situation.  

17:25  Absalom might have sought support from Joab, he had already used him to achieve his own ends – 2Sam 14:29  – but he saw Amasa as a more likely ally. Joab had his own plans which meant Absalom could not trust him.

17:6The behaviour of Hushai is an answer to a prayer which David spoke and is recorded in Psa 109:6 Hushai is the ‘satan’ of the Psalm as he is the one who was the adversary to Absalom, diverting him from the good counsel of Ahithophel.

17:8-13         Hushai’s counsel to Absalom was designed to flatter Absalom. Hushai did this by suggesting that Absalom was the one to do all the work – not Ahithophel who had spoken all the time about what he would do.

Vs.1-3 Ahithophel's advice to attack David was sound strategically.

Vs.7,11-13 However, Yahweh thwarted the advice of Ahithophel through Hushai.  Ahithophel knew that Hushai's advice would bring defeat to Absalom, but he had been made to look foolish at court - Athithophel means son of foolishness. 

V.23 With his pride pricked, Ahithophel went home, preferring to commit suicide rather than face David in defeat.

Only four other suicides are recorded in the Bible:  Samson (Judg 16:30); Saul (1Sam 31:4); Zimiri (1Kin 16:18); Judas (Matt 27:5).  We could possibly count Abimelech as a fifth, but he received assistance (Judg 9:54). 

Ahithophel, Zimri, and Judas killed themselves believing that the continuation of their lives would be hopeless.  Saul and Abimelech died to alleviate perceived shame.  These all died for selfish reasons. 

Samson was the only one who did it for someone else.  He prayerfully asked Yahweh for the opportunity to silence His enemies.  Yahweh granted Samson's wish, gave him the strength to carry it out, and marked him as one of the faithful (Heb 11:32). 

17:7 Hushai’s directness doubtless enraged Ahithophel and Ahithophel must have been even more enraged when Absalom listened to Hushai’s counsel rather than his! After all it is probable that Ahithophel had been very much involved I all the planning that had taken place so far.

V.17 En-rogel (means fuller’s fountain) was a spring which marked the border between Judah and Benjamin.

Incidentally, in the KJV, the Hebrew word shifkhaw is translated wench.  Wench is an old Anglo-Saxon word meaning a maid or young woman. This is the only place, in the Bible, where the word wench appears. Unfortunately, it is not a good translation. The meaning of shikhaw is a female slave.  More modern versions, like the ESV, have recognized this meaning.

V.25 Amasa was David’s nephew and Absalom’s cousin.

17:5 Isn’t interesting that even though Ahithophel’s counsel pleased Absalom he called for Hushai. One might have thought that he would simply have taken the sound counsel of Ahithophel – but the deliverance was ‘of God’ verse :4

2Sam 17:17-20 - Jonathan and Ahimaaz perhaps remind us of the two spies who visited Rahab (Josh 2:1-7) and the echo of the red cord to Christ's sacrifice; V.17 "Enrogel" (5883) means "fountain of the fuller, fountain of the traveler" and it was the place (Gihon stream) from which the permanent water source of the pool of "Siloam" [Grk. (4611) means "sent" and is thought to be connected to the life-giving message of the Lord with clay suggesting flesh and water suggesting the baptism which is needed to get to the Lord's city Jerusalem (John 9:1-7;Isa 12:2-3;2Sam 5:6-8)] came; V.19 "covering" [Heb. "masak" (4539) means "covering, veil"] over the "well's" [Heb. "be'er" (875) means "pit, well, spring"] mouth.  2Sam 17:27-29 - V.27 David came to "Mahanaim" [(4266) meaning "two camps"] a place named by Jacob when he met the angels of God (Gen 32:1-2); at Mahanaim David was met by "Shobi" [(7629) means "captor, glorious"] son of "Nahash" [(5176) means "serpent" (1Sam 11:2,11) so perhaps this hints the Ammonite blooded Shobi will overcome the camp of his fleshly origins, be glorious and is perhaps an echo of Christ overcoming sin], "Machir" [(4353) means "sold" and perhaps echos Christ being sold/betrayed by Judas - interestingly, Mephibosheth lived in Machir's house (2Sam 9:1-7)] son of "Ammiel" [(5988) means "people of God, my kinsman is God"] of "Lodebar" [(3810) meaning "no pasture, pastureless" perhaps the 'pasture' of the promised land will be future] and the third mentioned who helped with provisions was "Barzillai" [(1271) means "my iron" and perhaps echos one of strength who could be counted on, or, and it's a stretch, a reference to that which pierced Christ on the cross] a Gileadite of "Rogelim" [(7274) meaning "fullers, place of fullers" which may connect with Enrogel (baptism/burial/covered/clothed and refreshed with Christ?) and perhaps hints of three men (Jew and Gentile) who will be resurrected to be in the camp with Christ]. 

21:4 Whereas the king might have been able to reason that the Babylonian siege was ‘just one of those things’ that happen to kingdoms he was now left in no doubt. He had asked Jeremiah what message there was from God – so he must have had some idea that Jeremiah was a true prophet – and now he has God‘s reply.

A Tale of Three Kings

While Jesus hung dying on the cross, everyone wondered why he had given in. Those who saw him as their King wondered why he had capitulated so easily to the Romans. Those who saw him as the Messiah marvelled why he didn't use his power to come down from the cross. Under his feet lay the inscription the king of the Jews.

Another king of the Jews, Jehoiachin, had a similar choice to make. In his case the Babylonians, rather than the Romans, had come against him. Would he stay and fight or would he meekly give himself up? This King had seen what the Babylonians did to the nations they conquired, and he also knew the words of Jeremiah the prophet who had pronounced doom against his city. Therefore, counting the cost he decided to capitulate (2Kin 24:10-12).

In today's reading, yet another King of the Jews, Zedekiah, had the same choice. Jeremiah had told him to count the cost (21:5-7). God himself would fight against the city because of its evil. Could Zedekiah defend himself against the Almighty? And so he was given a choice Behold, I set before you the way of life and the way of death: He who remains in the city shall die... he who defects... he shall live (8-9). But Zedekiah failed to count the cost and as a result he lost the lives of his whole family (2Kin 25:4-7).

So what happened to Jehoachin? Well, he gave himself up along with all his family and officers. He was taken into captivity, and years later he was restored to sit before the King and appointed a portion all the days of his life (2Kin 25:29-30). This is the very last thing we read in the book of the Kings, as if to highlight the lesson. And so with Jesus and his choice. He chose to heed the example of Jehoichin. Jesus realised that he had no power to withstand God's judgements. Instead he heeded Jeremiah's words and gave himself up. As a result Jesus now sits before God, the King. He is appointed a portion all the days of his life (Isa 53:12). Jesus exhorts us to count the cost too (Luke 14:31-33).

21:7 Whereas Zedekiah was concerned that the Chaldeans would kill or abuse him Jeremiah repeatedly told Zedekiah that he would be taken to Babylon alive. One is left wondering what Zedekiah thought when Jeremiah’s words were proved true.

21:1 Zedekiah was a weak man. He wanted to know what God’s word was – so he sent Pashur to enquire or Jeremiah. In fact this was not the only time that Zedekiah did such a thing, but he was not willing to do what the word of God said to him. How often are we like that. We know what is right but avoid doing it.

Vs.1,2 Zedekiah means justice of Yahweh.  Zedekiah sent prophets to Jeremiah to make a plea to Yahweh for the safety of Jerusalem.  Instead, Yahweh instructed Jeremiah to tell Zedekiah that both his army and Jerusalem would be destroyed.  The justice of Yahweh would be done.  

Pashur, the son of Melchiah, was not the hostile Pashur that we met in the last chapter (Jer 20:1). And, Zephaniah was not the same as Zephaniah, the prophet whose book bears his name.

V.8 The language here is similar to that of Deut 30:19.

V.9 Yahweh always provides a way out for His natural people who trust Him.  The same applies to the disciples of Jesus (1Cor 10:13).

From a human point of view, in the Ancient Near East, a conqueror liked to take slaves home as trophies of war.  It was good for the ego of the conqueror as he showed up at home with slaves in tow. The people at home could also celebrate as they saw visible signs of victory and domination. Also, slaves are a good source of free labor.

From the divine point of view, this was Yahweh’s method of preserving a remnant of His people.

V.13 This verse is a personification of Jerusalem.

21:8 Jeremiah is reminding Zedekiah of the words of Moses – Deut 30:18-19– when he speaks to him about setting before him the way of life and death.

Contrasts between Romans 6 & 7

8:3 in saying that Jesus came in the 'likeness' of sinful flesh he is wishing s to see the identification with Adam. He is not talking about whether Jesus could have sinned or not. Clearly he could - else he could not have been tempted. The point being made is that Jesus, whilst sharing our likeness was able to reconcile us to God by being like Him.

7:7-9 Paul's argument that the law makes one aware of what sin is answers the question as to why God gave Adam a commandment to keep. Adam needed to learn obedience and for that he required a law. We are the same. However our 'law' is not one of rules. Rather it is one of 'freedom' and service'. So rather than seeking what we can 'do' we should thing 'how can I please my Father?'

8:29 In saying we should be 'conformed' to the image of Jesus Paul sows the seed of the idea of transformation developed in Romans 12:1

8:18 'not worthy … in us' forms the basis of part of the 'faithful saying (2 Timothy 2:12) So Paul's letter takes on the clear status of Scripture in his own mind.

Paul explains this very thing in Hebrews 12, when he is talking about Jesus and his struggle with sin. Here he phrases it slightly differently: "If you endure chastening, God deals with you as with sons" (12v7). So is the suffering Paul refers to in Romans, the chastening referred to in Hebrews?

In 1Samuel 7v14 we have a prophecy of Jesus "I will be his father, and he shall be my son.... I will chasten him with the rod of men". This is picked up by Paul in Hebrews: "For consider him who endured such contradiction of sinners against himself" and then continues "for...you have not yet resised to bloodshed, striving against sin". Where did Jesus resist to bloodshed, striving against sin? In the garden of Gethsemane where his sweat came as great drops of blood! And what was the sin he was striving against? His own will (the will of the flesh) against the will of God.

This is exactly the context of Paul's argument in Romans 7v14-8v1, where he so eloquently describes the battle going on in himself between the lusts of the flesh and the desires of the spirit. Taking these passages together we can see that it is the chastening of God that develops this spiritual mindset. Without the chastening of God we simply do not develop it, and as Paul says in Hebrews 12v8 we are "illigitimate and not sons". It is not enough for us to read the word of God and expect it to develop the spiritual mind within us. It is only when through tribulation we struggle with the sinful desires we have within us, that we develop it, and can therefore be called sons and daughters of God.

7:16 Paul is telling us that it is those who struggle with their sinful tendencies who please God. If we do not trouble ourselves about the fact that we sin we are not consenting to the goodness of God’s law which condemns sin.

8:1 So if we are justified by God then these words apply to us. It is a wonderful high calling and a great privilege – which just confirms that we cannot save ourselves.

 8:38 What can keep us out of the kingdom?  Only believing that God cannot do that which He has promised

8:29,30 Yahweh knows all things from the beginning to the end.  Therefore, He knows who is marked out for eternal life; see also (Eph 1:5,11).  This does not mean that those marked out will automatically enter the Kingdom.  That depends on acceptable service as well as the grace of Yahweh.

8:34 Jesus intercedes for us.  That means He helps us with the problems we face due to sin.  It does not mean that He pleads our cause to the Father.  The Father is already on our side - our problem is with sin, not with Yahweh. 

7:24 It was the custom of ancient tyrants, when they wished to put men to the most fearful punishments, to tie a dead body to them, placing the two back to back; and there was the living man, with a dead body closely strapped to him, rotting, putrid, corrupting, and this he must drag with him wherever he went. This is our experience in Christ. We are tied to a dead body – our sinful nature!

8:5    Here is the crux of the matter. How we think determines how we behave.

Salvation (lesson 15 of 20 from "Outline of Basic Bible Teachings" by Wes Booker)

I. Things required for salvation (note how all are interelated and dependent on each other):

     A. Hope - Rom 8:24-25   B. Belief or faith - John 3:16   C. Obedience - Heb 5:9   D. Baptism after belief in the gospel - Mark 16:15-16   E. The blood of Christ (or sacrifice of Jesus) - 1John 1:7   F. The grace of God - Eph 2:8-9   G. Keeping in memory what has been preached - 1Cor 15:1-2

II. Three distinct uses of the word "saved". See Jude 1:5; 2Cor 1:10 (KJV):  

     A. Past Tense - Titus 3:4-7;2Tim 1:9 - referring to the sacrificial work of Christ and the believer availing himself of that at baptism.   B. Present Tense - Acts 2:47 (RSV, NIV); 2Cor 2:15-16 (RSV, NIV); 1Cor 1:18 (RSV, NIV); Phil 2:12-13 - a continuous process throughout the whole of a believer's life   C. Future Tense - Matt 10:22;Rom 5:10;13:11

III. "Eternal security" or "once saved, always saved"? Is this teaching scriptural? No, if by believing this, one feels it is impossible for him/her to fall away. Phil 3:10-13;1Cor 9:27;Heb 3:12-14 (notice condition "IF"); 10:26-31;6:4-6; Titus 3:7 compare Rom 8:24; 2Pet 1:4-11;Col 1:22-23; Jude 1:20-21 (KJV)

CHILDREN OF GOD

What does it mean to be a child of God? The apostle Paul gives us some good insights in finding the answers to this question in Romans 8.

1. "Those who are led by the Spirit of God are sons of God." (Rom 8:14) We need to let God's spirit lead us in his way toward his kingdom.
2. "You did not receive a spirit that makes you a slave again to fear, bt you received the Spirit of sonship." (v.15) As sons of God we do not need to fear.
3. "By him we cry, 'Abba, Father.'" (v.15) God is our father, our Daddy. He cares for us and loves us just as our human fathers do (or should do).
4. "The Spirit himself testifies with our spirit that we are God's children." (v.16) God's Spirit comforts and reassures our spirit, reminding us that we are God's children.
5. "Now if we are children, then we are heirs - heirs of God." (v.17) Wow! As children of God we are in line for an awesome inheritance that can never perish, spoil or fade.
6. "And co-heirs with Christ." (v.17) Take a look at his resurrected glory. His glory is ours as children of God.
7. "If indeed we share in his sufferings." (v.17) To show ourselves children of God, we need to do his will. If that means suffering, it is only a small price to pay for being a child of God.
8. "That we may also share in his glory." (v.17) We will be like him in glory!
9. The children of God have a glorious freedom, a freedom from sin, guilt and death that even creation is desperately waiting to be released from. (v.22)
10. "We ourselves, who have the firstfruits of the Spirit." (v 23) Of all the world we have the first taste of the Spirit of God in our lives.
11. "We groan inwardly as we wait for our adoption as sons, the redemption of our bodies." (v.23) It is this completing act we long for so much that we groan as we wait.
12. God predestined us to "be conformed to the likeness of his Son, that he might be the firstborn among many brothers." (v.29) As children of God our future is secure, predestined for us to not only be like Christ, but also to be his brother.