4 v. 25 - A vision of the kingdom under the greater Son of David, where every man shall dwell in safety all the days of his everlasting reign. Jer.23:5,6, 33:15-16, Mic.4:4, Zech 3:10.

4 v.25 - From Dan to Beersheba used to mark the extent of the land of Israel. Judges 20:1 1 Samuel 3:20 2 Samuel 3:10 17:11 24:2 15 1 Kings 4:25 The concept of sitting under the vine and fig tree has its origins in the days of Solomon, when it speaks of peace. 1 Kings 4:25 Sennacharib appeals to the days of Solomon as a means of trying to lure Judah away from trusting in Yahweh and Hezekiah. 2 Kings 18:31 But Yahweh, through His prophet, lays down the challenge to the people. Micah 4:4 Reminding them that He is the one who has spoken the words rather than Sennacherib. After the exile the prophet:- Zechariah 3:10 Again draws on the time of Solomon to look to the future.

5 v.4 - The concept of being given rest - often from enemies passes into Biblical use. Here are some examples. Notice how strongly it is linked with David and his kingdom. Exodus 33:14 Deuteronomy 3:20 12:10 25:19 Joshua 1:13,15 22:4 23:1 2 Samuel 7:1 1 Kings 5:4 8:56 1 Chronicles 22:9,18 23:25 2 Chronicles 14:6 7 Isaiah 14:3 Matthew 11:28 Hebrews 4:8

4:25 That every man was 'under his vine and fig tree' is a metaphor to speak of peace and prosperity. In 2 Kings 18:31 Rab-shakeh in offering Israel a place under their own vine and fig tree was appealing to the state of things when Solomon was king.

5:12 That Solomon made a covenant with Hiram forms the basis for the reproof (Amos 1:9) of Tyre for breaking the 'brotherly covenant'.

4:25 Notice that there is 'Judah' and 'Israel' even though at this time the kingdom was not divided - here, as in other places, we see the beginning of the rift between the north and south kingdoms.

5:4 Returning to the them of being given rest. In particular Solomon was reflecting what was true, and had caused David to think hat he was the one to build the house (2 Samuel 7:1)

4:20 We have not yet reached the time of the divided kingdom but Judah and Israel are mentioned separately already.  This indicates that the unity in Israel was fragile at this time and the cracks which were manifest in the days of Solomon's son were already beginning to show.

5:3 There are three times (1Chron 22:8, 28:3) and here where it is said of David that he was unable to build the temple because of the wars he was involved in. The kingdom had to be established by war but now the peace has been established the temple can be built.

The temple which Solomon built was completed with the help of Hiram King of Tyre, a Gentile.  The great supply of wood came from Lebanon, in Gentile hands, and later Solomon's craftsman, Hiram (or Huram, as he was also called), was half Jewish and half Gentile, (1Kin 7:13,14).   Surely this speaks of
the future Kingdom, when the saints will be part Jew and part Gentile. Then, for the saints, race will be a things of the past.

4:26; 10:28 Solomon amassed horses which was contrary to the Law (Deut 17:16). Horses were considered, by the pagan nations, tokens of luxury and strength in battle.  However, Yahweh wanted His people to rely on Him for victory and not on pagan means (Psa 33:17; Isa 31:1). 

Later, we will see Solomon making the same mistake in amassing wives. 

4:29 Yahweh had provided Solomon with great wisdom.  Wisdom, however, is no guarantee of doing the right thing.  Man still has free-will choice.  Choosing to do the Godly thing has nothing to do with wisdom.  Rather, it has to do with the desire to serve Yahweh.  If that is strong enough, then our natural choices will be passed up in favor of divine choices.

4:5 In speaking of Zabud being ‘principal officer’ the AV masks the Hebrew which really is ‘priest’ <03548> which is Cohen. Almost invariably translated priest.

5:3 We might think that it was the fact that David was involved in killing which prevented him building the temple. The fact is that because there was not peace and rest – Deut 12:10 – David was not able to build it. 2Sam 7:1 does, however, indicate that the rest had been attained at that point in his reign.

5:5 In saying "he shall build an house unto my name" Solomon is quoting the promise that God made to David – 2Sam 7:13 – and applying it to himself implying that Hiram knew about the promise. Solomon was, as David’s son, presenting to Hiram his credentials for wanting to build the temple.

Seemingly out of nowhere, the Gebalites are mentioned in 5:18. Where had they come from?

In Josh 13:5 they are mentioned alongside the nations that God would drive out before Israel. This also included the Sidonians and Lebanese. Thus by making an agreement with Hiram it appears that Lebanon and Gebal were included, presumably as they were Sidonian subjects or vassal kingdoms.

This is extremely interesting, as Solomon had now secured the two main trade routes of the area. To Africa through Egypt by land (3:1) and through the coast-lands to Europe. He now became the major trading force in the area. No wonder Solomon is the "man" mentioned in Rev 13:17-18. No-one could trade unless they went through him.

4:1   In speaking of Solomon as ‘king over all Israel’ we see a united kingdom which was certainly not the situation when David came to the throne. He had to contend with a number of attempts to draw men after the house of Saul.

5:3-5 After the troublesome time of David's reign, Solomon ruled over a peaceful kingdom.  He could now build the temple. 

This experience parallels that of Jesus' return.  When Jesus comes back to earth, He will first have to war against the forces of evil.  After His victory, peace will ensue.  Then, a new temple will be built, as described by the prophet Ezekiel.

4:26 In mentioning that Solomon had forty thousand stalled horses we see a violation of Deut 17:16

4:22,24 David had enlarged the kingdom considerably since Saul's reign.  It is not known exactly where Tiphsah was.  Three possible locations on the Euphrates are given.  Azzah is Gaza.

4:25 Peace will reign throughout all the earth when Jesus, the Prince of Peace, ascends His throne in Jerusalem (Mic 4:4; Zech 3:10).

5:9 The timber was brought on rafts from Tyre to Joppa, a distance of about 25 miles. Then it was carted overland to Jerusalem (2Chron 2:16). We know that the stone sections of the temple were pre-fabricated (1Kin 6:7). It is probable that the timber sections were also pre-fabricated.  

I think the reason for pre-fabrication was that there should be no noise in the House of Yahweh. Noise is connected to terror, war and destruction (Joel 2:5). Jerusalem, and the temple, where Yahweh’s people meet, are symbols of peace (Isa 33:20).  And, Yahweh talks to His people quietly (1Kin 19:11,12).  

5:6 Notice that Solomon asks Hiram to prescribe the hire to be paid to his men. Solomon did not decide how much Hiram’s service was worth.

The Parable of the Kingdom of God (Solomon's reign echoing Christ's future reign) - part 1 of 2:

A time of peace preceded by great wars (1Kin 5:4;Psa 110:2;Isa 9:6-7). Jerusalem the Throne of Yahweh (1Chron 29:23;28:5;Jer 3:17). One King over a united Israel (1Kin 4:20;Eze 37:22). Israel, a multitudinous and powerful nation (1Kin 4:20;Mic 4:7). Israel, secure and at peace (1Kin 4:25;Zeph 3:19-20;Mic 4:4). Israel, the chief of the nations (1Kin 4:21;Mic 4:8). Israel, the principal third with Egypt and Assyria, kings of the South and North (Dan 11:40;2Chron 9:26;1Kin 10:29;Isa 19:23-25). Israel, the mart of nations (2Chron 1:17;Isa 23:18). Wealth of the Gentiles flows to Jerusalem (1Kin 4:21;2Chron 9:23-24;Isa 60:11;Psa 72:10). Surrounding nations submit to Israel's power (1Kin 4:21;Psa 72:11). Fabulous wealth in Jerusalem (2Chron 1:15;Isa 60:17). A time of great fertility in the land (1Kin 4:22-28;5:11;Isa 35:1-2). A period of tremendous building activity (1Kin 9:10-20;Isa 65:21-22). Gentiles assist in the building of Israel (2Chron 2:2,17,18;Isa 60:10,13).

The millenium that began with Solomon's reign could have been one with peace but because of folly and sin became one of suffering and trouble.

The above from The Story of the Bible by G.E. Mansfield, V.3, P.167.

The picture of deliverance presented in this 'new convenient' draws heavily on earlier Scripture

Thus we see that Jeremiah is reminding Israel that despite the terrible things that are coming upon them God will keep the word which He had spoken by the former prophets.

31:6  ‘Arise, let us go up to Zion’ – the car that will be said at the time of the return – quotes the words of Isa 2:3

31:22 The continuing backsliding of Judah shows that they had not taken any notice of the wonderful promise of God through the prophet – Hos 14:4

31:11 The Lord hath redeemed Israel echoes the words of the earlier prophet – Isa 44:23 showing that Jeremiah’s message is a continuation of the message of the earlier prophets.

Vs.38,39 Hananeel to the Corner Gate represented Jerusalem, geographically, from north to south.  Gareb to Goah represented the city from east to west.

31:13 The ‘turning of their mourning into joy’ quoting Est 9:22 reminded Israel that God had already shown that he could deliver against all the odds.

PROSTITUTE OR VIRGIN?

Over and over throughout the book of Jeremiah, the people of Judah and Jerusalem are described as prostitutes, adulterers and unfaithful people. They had made a committment to the LORD but every time they saw a new idol or discovered new ways of worshipping, they added them to heir repertoir of unfaithfulness.

Anyone else would have given up long ago - but not the LORD. He had made an agreement, and even though his people broke their side of the agreement, he would not give up. After seeing all their sins and expereincing all their gross unfaithfulness, he was still eager to forgive and forget. God was so willing to put their sins behind him that instead of calling her a prostitute or an unfaithful wife, he pleaded with them to return to him, calling them "Virgin Israel." He said, "Return, O virgin Israel, return to your towns. How long will you wander, O unfaithful daughter?" (Jer 31:21) If they would only return, he would overlook their sins as if nothing had happened.

No one could get much worse than Israel in their sin and unfaithfulness toward God. If he can consider unfaithful Israel as pure as a virgin because he has forgiven and forgotten her many sins, he will do he same for us when we return to him. No sin is too diffuicult to forget and no-one is too dirty to be washed clean. Let's return to God, be forgiven and start again like a pure virgin dedicated to her husband.

V.15 - this messianic prophesy refers to when Herod would give orders to kill all the boys in Bethlehem and its vicinity who were two years old and younger Matt 2:16-18.

V.31-34 - messianic prophesy of the new covenant in Christ Luke 22:13-20;1Cor 11:25;Heb 8:8-12;10:1-17;12:24;13:20.

V.2 Those of Israel who were not killed by the Assyrians, found favour in exile (the wilderness).

V.5 Samaria became the capital of Israel instead of Tirzah because of Omri (1Kin 16:24).

V.6 Ephraim is an epithet for Israel. Mount Ephraim (KJV) is a phrase underlining all the ten tribes of Israel. All of Israel will go to Zion to worship Yahweh.  This will occur in the Kingdom.

V.8 See Eze 20:34,41; 34:13.

V.9 When Jesus returns to earth, He will fight against Israel’s enemies, and Israel will be saved. Then, all of Israel will recognize their Messiah (Zech 12:10).

V.10 Tarshish shall be a gatherer for Yahweh. Tarshish has been prophetically defined as Britain (perhaps with Commonwealth partners).

V.13 Just picture the scene of peace and Joy in the Kingdom for people of all ages (Zech 8:4,5).

V.15 In order to kill the baby Jesus, Herod had all children two years old and under killed (Matt 2:16-18).

V.22 A woman shall compass a man (KJV).  I think the woman refers to the daughter which is Israel.  As a woman is weaker than a man, Israel (woman) has been overpowered by strong nations (man) that have decimated her.  But, Yahweh is saying that one day, Israel (woman) will been strong, and will overpower (compass) her enemies (man). 

More specifically, in the historical sense, Israel was overpowered by the northern invader Assyria (man). But, in the end times, the northern invader Gog (the latter-day Assyrian) will be destroyed (Mic 5:5).  Israel (woman) will now be empowered to defeat the enemy (man) (Mic 5:8,9).

V.27 The population of both man and beast in the Land of Israel will increase (Eze 36:11).

V.30 The situation will change from Lam 5:7.

V.34 See Hab 2:14.

V.37 See Job 38:4-41.

31:3 Hosea head promised that God would regather Israel. Jeremiah now reminds the people, in this very encouraging chapter, of those words by quoting Hos 11:4 ‘drawn thee’

v.3-19 - The miracle of the healing of Legion draws on the language of Isaiah 65 and 1 Kings 8 to highlight that the man was a parable of the nation of Israel in their sinfulness and waywardness.

Isaiah is condemning Israel because of the way in which they have perverted the law in the way that they sacrificed and really did not want to listen to Yahweh. The man in the gospel record shows, in his deranged state, the mental state of the nation.

The Healing of a Demon-possessed Man

This healing of a demoniac may suggest the healing power of Jesus to free us from the bonds of sin. Perhaps this story is symbolic as well as literal.

Mark 5:2-3 - A man has an unclean spirit and is living in the tombs and can't be bound even with chains. In a symbolic sense might this refer to a person dead in sin, chained to sin and death and battling to be free? V.6 - He knew Jesus, whom he seeks, and kneels before him. V.7 - Perhaps the man was mistreated by others, and/or afraid of Jesus as a result or perhaps in a symbolic sense he was afraid of judgement. V.9 - Perhaps he literally had some sort of multiple personality disorder yet in a figurative sense perhaps he had many sins. V.13 - The demons enter a herd of pigs who drown in the lake. In a literal sense this encouraged the man with physical evidence of healing. Perhaps in a figurative sense this represents the burial of baptism and the washing away of sins. In V.15 we find him clothed and in his right mind. Perhaps in a figurative sense he had been (or will be) clothed with righteousness. This frightened the 'healthy' people in the area. V.17 - These people wanted Jesus to go away perhaps because pigs (sin?) were something they considered of value. V.18 - Jesus went into the water too but in a wooden boat (might this be a symbolic cross?) which enabled him to get to the other side. V.19 - Jesus infers the restoration from God was permanent and that He had compassion/mercy on him.

Another figurative interpretation, already touched on, is the demoniac could represent Israel who will be healed by the gospel upon Christ's return. In Matt 8:28 we have a similar account but in this case it notes two demon possessed men. Perhaps this symbolically refers to Jew and Gentile in need of spiritual healing.

5:22 That the ruler of the Synagogue came to Jesus because his daughter was sick demonstrates that the prejudice against Jesus amongst the ruling class seen in John 12:42 had not yet come to the fore.

Vs.22,23 Jairus came to Jesus pleading for Him to accompany him home to help his dying daughter.  Jesus agreed but was interrupted by the woman who had been subject to bleeding for twelve years.  Jesus healed the woman (v.34). 

However, during the delay in healing the woman, Jairus' daughter had died.  Imagine the grief of Jairus.  He might have thought: If only Jesus had attended to my daughter right away she would have been saved. 

Subsequently, we know that the Lord brought the little girl back from the dead (vs.41,42). Jesus showed that He possessed the power of His Father (John 3:34).  The lesson for Jairus, and the onlookers, was in the parallel experiences of the healed woman and Jairus' daughter. 

Jairus, a ruler of the synagogue, who represented the Law, would have banned the woman from attending worship because she was unclean.  She had been spiritually dead for twelve years.  Jairus' daughter of twelve years was now physically dead. 

The Lord Jesus, who fulfilled the Law, was able to make the woman physically and spiritually clean; and was able to resuscitate Jairus' daughter.  Jesus gives life where the Law cannot (John 14:6). 

5:41    In taking her ‘by the hand’ Jesus is showing that he is the ‘son’ that Israel were unable to provide to take ‘by the hand’ – Isa 51:18

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5:13 The running of the swine into ‘a steep place into the sea’ echoes the language of Mic 7:19 which speaks of the removal of Israel’s sin.

5:15 In saying that Legion, after he was cured, was ‘in his right mind’ is highlighting that the problem of Israel was to do with the way in which the way they thought. This was not simply a healing of a sick man. The events themselves are a parable of the saving of Israel from their false worship.