v.31 - Barzillai was one of those who helped David by providing sustenance for him in the wilderness [2 Samuel 17:27-29] He did this when it seemed that the king was going to be overthrown. As the king returned to Jerusalem he went part of the way with him [2 Samuel 17:22] but did not seek honour for himself. It was sufficient to him that he had been a friend of the Lord's anointed. How often do we help our brethren when they are in need? How often are we willing to forego honour and have that honour conferred on other brethren and sisters instead?

V.17 Ziba, the servant of Mephibosheth, came to David on his way out of Jerusalem to Mahanaim with provisions (2Sam 16:1,2).  At that time, David asked Ziba where Mephibosheth was. Ziba then accused Mephibosheth of treason (2Sam 16:3).  As a result, David gave Ziba all of Mephibosheth's property (2Sam 16:4). 

Vs.24,25 On his return to Jerusalem, Mephibosheth came to meet the king.  David asked him directly why he had not come with him to Mahanaim. 

Vs.26,27 Mephibosheth replied that he had been deceived by Ziba.

V.29 David is now in a quandary to understand who was telling the truth, Ziba or Mephibosheth.  To solve the problem quickly with the least antagonism as possible, David had the two divide the land.   

19:4  The covered face is, like the covered head – 2Sam 15:30  – a sign of mourning.

19:1  Even though Joab’s advice is good one is left wondering whether he was also concerned to maintain David’s popularity to secure his own position.

19:40-43       Notice the repeated use of ‘Israel’ and ‘Judah’ whilst the kingdom did not divide until the end of the reign of Solomon the lines of the division are clear already.

Vs.1-7 Perhaps David might have been too pre-occupied with the death of Absalom.  However, Joab's pointed criticism of the king (probably accompanied by a harsh tone) did not sit well with David.  Joab was being too didactic and had crossed the line between monarch and servant. 

V.13 Therefore, David replaced Joab with Amasa as chief of the army. 

V.21 It is clear that David was displeased with Joab (and his brother Abishai) in his reaction to Abishai's statement.  The sons of Zeruiah were opinionated, aggressive, and ambitious.  David sensed that they were a threat to him and had to assert his royal self.

19:29 David’s response seems to indicate that he did not know who to believe about Mephibosheth’s intentions so exasperatedly leaves them to sort out the matter of the inheritance themselves.

V.1 Contrast David’s behavior over the loss of Absalom with the loss of His baby with Bath-Sheba (2Sam 12:19-21).

V.8 Israel had fled relates to those who had supported Abasalom.

Vs.9,10 There was much disarray and disunity in the Kingdom.  There were supporters of David; supporters of Absalom; and the rest who seemed apathetic to the whole monarchy.

V.11 David sent Zadok to try to pacify and unify the people.  Perhaps David thought that his own presence, at this delicate time, might not be appropriate.

V.14 Zadok’s message hit a chord of unity with Judah.

Vs.16,17 It seemed that Shimei was alone when he cursed David as David fled from Absalom (2Sam 16:6,7).  But, here we see him with one thousand men.  Shimei must have been a leader in Benjamin.  

Shimei cursed David alone, but he did not seek forgiveness on his own.  Perhaps Shimei’s bringing a contingent of Benjamites was to signal to David that Shimei could muster many men to either support or to oppose David.  Shimei was hoping that his strong showing would lead to respect and clemency.

V.23 Despite Abishai’s objection, Shimei received the pardon he sought from David.

Vs.41-43 Both Judah and Israel made premier claims on David.  Instead of focussing on national unity, they engaged in inter-tribal squabbling.

This sort of thing can happen in ecclesias also, where squabbling over various and sundry issues can lead to disunity.  We should always look at the big picture and make for peace.  It is probably that most issues in dispute are not really that important.  But, when a person becomes emotionally invested in something, his/her pride is on the line, and it is hard to back off.  Rancour can occur. If we find ourselves embroiled in such a situation, let us refocus on what really matters (1Pet 3:10,11).

19:24  Mephibosheth welcomes David back into Jerusalem, seemingly completely unaware of what Ziba had done –2Sam 16:1-4

2Sam 19:22 - "adversaries" [Heb. "satan" (7854) means "an opponent, adversary"].

2Sam 19:32 - Barzillai was somewhat like a kindly innkeeper providing food and shelter for David (who echos Christ) and his followers who had travelled to and temporarily stayed at Mahanaim. 2Sam 19:37-38 - "Chimham" [(3643) means "pining, their longing" and perhaps his name reminds us of those who long for Christ] was a follower of Barzillai and possibly his son; apparently he followed in his father's footsteps (Jer 41:17) as there was a "habitation" [Heb. "geruth" (1628) means "lodging place, inn, temporary habitation"] of Chimham near Bethleham where a group stopped enroute to Egypt - this echos the Bethlehem birth and early days of Jesus (Luke 2:4-7;Matt 2:11,13,14) who was born in a manger (initially was no room at the inn) and later with his parents left a "house" [Grk. "oikia" (3614) means "residence, abode"] in bethlehem enroute to Egypt.

v.5 - As Bro. Peter points out below the word branch 06780 is significant. Here is a table showing all of its 12 occurrences in scripture, which is quite instructive

V.5-6 Thus the one who was to bud, or growup in David's house becomes known as the "Branch" Eze 29:21, We can see the same word tsemach 6780 used by the prophet Zechariah. Zech 6:12 

23:2  Jeremiah, in Jerusalem, spoke words of judgment against the false shepherds in Israel. Ezekiel – Eze 34 – speaks against the false shepherds in Babylon, at around the same time.

The word "burden" or "oracle" used here of the word of God, is used elsewhere to simply mean a burden to be carried. It appears in Num 4:47-49 to describe the service of the Levites in the Tabernacle. They were to serve in it, carrying and fetching so that the tabernacle could carry on functioning as God had commanded.

In Jeremiah's day the burden to be fetched and carried was the word of God. It was this word of warning and instruction that would wash, cleanse, and sanctify the people. Yet those who carried this burden were not faithful stewards of it. In v30-32 we see that they had dreamed up lies from their own hearts. They were taking liberties with the word of God!

But we have the same thing back in Numbers with the physical burdens of the Tabernacle. God had specified exactly what He wanted doing, how, and when. So when the carriers of the burdens decided of their own hearts to modify God's commandments, fire came out from God and devoured them. This can be seen with Aaron's sons in Lev 10:1-3.

So if the prophets of Israel were condemned when they took liberties with the word (burden) of God, and the priests were consumed when they took liberties with the things (burdens) they carried, should we not be all the more careful with our handling of the word of God which has been entrusted to us to carry throughout the world? We should ask ourselves the question, is it acceptable for me to come up with my own "opinion" or something I would like to believe but have no evidence for? However great the temptation to teach our own opinion, we should remember that James says "let not many of you become teachers, knowing that we shall receive a stricter judgement" (Jas 3). What was not acceptable then, is certainly not acceptable now.

23:2-3 Whilst it was God who brought the Chaldeans against Judah the cause was the ineffective teaching of the ‘pastors’. However God would bring them back again – this is not particularly a reference to the return either in the days of Ezra or Nehemiah or the regathering in the last days. It is a reference to the ‘good shepherd’ – Jesus – who would feed them and care for them.

23:9-10  The prophets who broke Jeremiah’s heart were not prophets of God. They were the false prophets who sanctioned the adultery and false worship that was being practiced in the land in those days.

Vs.5,6 These verses are clearly talking about the Lord Jesus.   When He returns to earth from heaven, He will rule the whole world strictly, with justice and righteousness (Isa 32:1; Acts 1:11; Rev 2:27).

23:28 The way in which Jeremiah uses ‘wheat’ and ‘chaff’ is alluded to by John the Baptist – Matt 3:12, Luke 3:17

Vs.3,4 This is a latter-day prophecy. Yahweh will gather His people back to the land.  The formation of the State of Israel in 1948 was the beginning, but there is more in-gathering to come.

V.5 Jesus is called the Branch in many passages.  However there are two Hebrew words used. In this verse, branch comes from tsemach which means a sprout.  In other notable passages, the word Branch comes from netzar which means green shoot (Isa 11:1). 

The interesting thing about netzar is that it is the root word of Nazareth.  And so, if we look at the New Testament, we see an Old Testament reference to Jesus that seems not to exist (Matt 2:23). The connection is in netzar.  Nethanael doubted that anything good come from Nazareth (John 1:46).  But, Nethanael, probably, missed the subtle connection with Isa 11:1.

V.6 For other appellations of Jesus, see Isa 9:6.

V.8 Yahweh will gather His people from all over the world and bring them back to Israel to dwell in peace. This will happen after much end-time trouble (Isa 11:11).

V.9 etc. Yahweh is upset and angry about the prophets who spoke falsehoods in His Name.  He vows to bring destruction on false prophets.

Here, Yahweh addresses the false prophets of Judah.  However, Yahweh looks beyond Judah.  He has a reserved a day when the false prophet of the Apostasy will be destroyed. This will happen at the hands of Jesus when He returns (Rev 16:13; 19:20; 20:10).

V.24 See Psa 139:7.

23:7-8 Here the prophet repeats, with slight differences, the word he has already spoken in Jer 16:14-15

ch.10 - The way in which belief / faith and righteousness is developed in this chapter forces us to realise that faith is an emotional response to factual data. Once this faith is manifest it produces 'confession' v10. Israel's problem was that the word they read was not 'mixed with faith' [Hebrews 4:2]. We must beware lest we make our appreciation of Scripture too legalistic and forget the mercy of God. However, on the other hand, we must beware lest our 'faith' is not based on reason.

11 v.5-6 - Israel's failure to appreciate that they were to be saved by God's grace should stand as a warning to us. We are part of the 'remnant according to the election of grace'. As such we must realise that our salvation is based upon God's grace and not our own works. Romans 5:15 Ephesians 2:5,8.

11:25 In speaking of blindness until the fulness of the gentiles be come in Paul is reflecting Jesus' words Luke 21:24 'until the times of the gentiles be fulfilled'. So the call of the gentiles is linked to the treading down of Jerusalem. So, as Paul has said elsewhere [11:20] we should not be high-minded because of being called.

ch.10 - Following on the comment from Chapter 3 and our comment the first time we read Romans this year we see that Israel's problem was that they thought by their actions they could justify themselves rather than understanding that by their actions they, inevitably, condemned themselves.

11:1 'God hath not cast off His people' affirms the truth of Leviticus 26:44, Psalm 94:14 and Jeremiah 33:20-21, amongst other passages. However these passages should not be taken to indicate that Israel were, in some way exempt from punishment. Leviticus 26:44 makes the promise against a long list of punishments that will flow if the nation are disobedient. The assurance is given there lest anyone might think that in punishing Israel God would destroy them.

"Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price….. Seek ye the LORD while he may be found, call ye upon him while he is near… let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon" (Isa 55v1-7)

I suppose it's hard to understand, because "there's no such thing as a free lunch" in our world, but then again, what does the next verse say? (Isa 55v8-9)

10:5 Paul returns to the point he made (2:13) to contrast the man of righteousness – grace – with the man of works.

11:26 We should not presume that because ‘all Israel will be saved’ that God is going to accept the Jews without repentance. His principles do not change – but Israel will. They will turn to the redeemer who comes out of Zion when He returns (Isa 59:20, Zech 12:10)

10:10 In saying ‘with the heart …’ Paul shows that keeping God’s laws is more than simply observing commandments. It demands an emotional response also.

11:6    The contrast between ‘grace’ and ‘works’ addresses the fundamental problem the Jews had. They thought that by ‘doing’ the law they would be acceptable. In reality they believed in justification by works. We must take care lest we fall into the same trap.

10:9 It is absolutely true that salvation depends upon believing that Jesus rose from the dead.  If He did not rise from the dead then our sins could not be removed (1Cor 15:17). 

By itself, believing that Jesus rose from the dead is not sufficient for salvation.  One verse, like 10:9, should never be taken as a standalone statement.  That is because other parts of scripture give other instructions. 

For example, baptism is essential for salvation (Mark 16:16). Baptism comes after belief in the gospel (i.e. the things concerning the kingdom of God and the name of Jesus Christ, Acts 8:12).  Baptism brings a believer into a covenant relationship with Jesus and makes the believer part of Him (Gal 3:27).  

Only a person who has followed all the steps that the Bible requires is a true associate of Jesus.  Sadly, there are many sincere people who think that they are followers of Jesus who have not completed all the requirements for discipleship. 

It is important, then, for all believers to make sure that they have followed all the Biblical directives to become true followers of Jesus. When Jesus returns to earth, He will recognize only His own true disciples - the ones who have followed all His commandments (Rev 22:14). 

Paul liberally quotes from the Old Testament:

10:8 See Deut 30:14.

10:11See Isa 49:23.

10:15 See Isa 52:7.

10:16 See Isa 53:1.

10:17 Faith cannot be derived from something not known.  One has to know something and firmly believe it to be true in order to develop faith. People believe in all sorts of things they cannot qualify. 

But, faith in Yahweh and His Son, and the promises which have been made concerning eternal life, must all, first, be based upon knowledge.  The only place to gain such knowledge is in the Bible.  There is no other place.

11:1,2 The Catholic Church contends that since the Jews rejected Jesus, they were, themselves, rejected by God.  But that is not what scripture is telling us.  When Jesus returns to the earth, He will save His people (11:26).

11:3,4 See 1Kin 19:14,18.

11:5 Yahweh did not discard His people, even after they crucified His Son. Yahweh’s covenant with Natural Israel is everlasting, and He will always preserve a remnant.

11:9,10 See Psa 69:22,23.

11:16 See 1Cor 15:20,23.

11:17-24 The natural olive tree is Natural Israel.  The wild olive tree is Spiritual Israel.  Because of Jesus, Gentiles can now be accepted into Israel, and can be heirs according to the same promises that once exclusively belonged to Natural Israel (Gal 3:27-29). The prophecy concerning this is found in Zech 4:3,11-14.