Vs.2,3 Yahweh hated high places because that is where the pagan nations performed their idolatrous sacrifices.  Thus, when the Israelites entered the Land, they were told to destroy the high places (Num 33:52). 

Israel was to worship Yahweh at Shiloh (Josh 18:1).  The ark was taken from Shiloh when the Philistines defeated Israel and never went back (1Sam 4:1-5).  It was then that Gibeon became the major center of worship prior to the temple (1Chron 21:29). Gibeon, meaning hill place, was a natural high place as it rose some 2400 ft. 

The criticism of the high-place sacrifice of the people and Solomon was not levelled at Gibeon, as that was an acceptable place (1Chron 16:39,40).  It appears that other high places were also used.  These other places would have originally been used by pagans, and hence the objection. 

3:28  As we now know what Solomon counseled and see the power of his approach we might be forgiven for not thinking it anything special. However it was not man’s wisdom that Solomon used. It was the ‘wisdom of God’. Once we see it God’s wisdom is obvious. Bt we need to be willing to recognise it!

V.1 The wife of Solomon's youth was an Egyptian.  This match was certainly advantageous politically, but potentially unwise spiritually (Deut 7:3,4).  However, Solomon was strong in Yahweh at this point, and the marriage to an Egyptian was not criticized (v.3). 

Perhaps Solomon's Egyptian bride accepted Yahweh as the true God.  In any event, she did not interfere with Solomon's worship of Yahweh. It was only in his old age, after amassing many foreign wives, that his heart turned to idolatry (1Kin 11:3,4).  But notice that in the catalog of foreign gods, no Egyptian god appears (1Kin 11:5-7).  Did Solomon's Egyptian bride of his youth remain faithful to Yahweh? 

3:5,15 Solomon went first to the tabernacle which was at Gibeon and then and then to the ark which was in the tent that David had pitched for it in Jerusalem. 1Chron 16:37-39  possibly indicating that Solomon did not truly appreciate at that time the importance of Jerusalem as the place where God was going to place His name.

It is significant that the first action recorded of Solomon after he had established his kingdom is his marriage to the Princess of Egypt (v1). This alliance with Egypt put Solomon in an immensely strong position for controlling the trade of the surrounding area. If you look on a map you will see that in order for the nations occupying the current Iran, Iraq, Saudi Arabia and Syria to trade with Egypt or Africa, they needed to come through Israel or Egypt.

This benefit was used to great effect throughout his reign, especially since he also maintained strong ties with the sea trading ports of Tyre and Sidon. 1Kin 10:28 tells us how he exported products (especially horses) from Egypt throughout the mainland. He controlled the supply channel, so he controlled the selling price!

3:1    Maybe this is the first detail of Solomon’s foolish behaviour. We see in Solomon a  combination of faithfulness and folly. When we highlight Solomon’s folly we do well to think about our selves.

V.9 Solomon asked for wisdom to be able to tell the difference between good and evil.  He was given that quality in abundance.  However, knowing the difference between good and evil has nothing to do with the choices one makes. 

Solomon, with all his wisdom, later, chose to turn to idolatry.  We do not possess the wisdom that Solomon had, nevertheless, we are equal footing with him when it comes to making choices.  The devil (sin in the flesh) is no respecter of persons (1Pet 5:8).

3:2 In saying that the people sacrificed in the high places because there was no temple is rather a lame excuse on behalf of the people. There was the tent that David had pitched containing the ark -1Chron 16:1

V.1 The Pharaoh, at this time, is believed to be Vaphres.

Solomon’s Egyptian wife would be restricted in her movements around Zion and the temple area. And any progeny with his Egyptian wife would be restricted in worship (Deut 23:7,8).

V.3 The reason that pagans sacrificed in high places was because they had the notion that the higher the place, the closer they were to heaven.  This was the same sentiment that urged Nimrod to build his ziggurat (the Tower of Babel).  And, it is the same reason that churches have tall spires.

V.12 …none like you shall arise after you.  Other than the Lord Jesus, that is.

V.16 etc. This is the first test of Solomon’s wisdom.

V.28 The people feared Solomon because he could make Godly judgments.  They knew that they could not fool God.  Therefore, they knew that they could not deceive the one who could make judgments like Him.

3:7 In describing himself as a little child – at the age of forty – Solomon is not talking about physical age but spiritual willingness to learn. A characteristic which Jesus later uses – Luke 18:17

1Kin 3:14 - Solomon was promised a long life if he was obedient but it would seem his life was perhaps less than 60 years (1Kin 3:7;11:42).

1Kin 3:16-28 - this may be an echo of the risen Christ who defeated sin; Vs. 16-18 there are two mothers and a baby is born but not in the accepted way and on the third day a baby born to the second mother (a stealer of life) dies while the original baby lives on; V.25 the living child faced death but didn't actually die or have its flesh corrupted; V.26 the mother of the dead child sought to take life not preserve it and perhaps she echos sin/the serpent and her child sinful flesh or sin/the serpent (Gen 3:15); V.27 the living son was the seed of the woman who sought to preserve life.

30:3-4  Some might wish to say that the return to the land of Israel that Jew spoke of was fulfilled when Cyrus decreed that the Jews could return to the land. However Jeremiah is careful to say ‘Israel and Judah’. Israel had been taken by the Assyrians and did not return so these prophecies are still awaiting fulfillment.

V.11 The proof of this verse is that there are approximately 13 million Jews worldwide today.  With all that has happened to the Jews throughout history, they should have all been eradicated by now.  And yet they have survived.  On the other hand, look what has happened to the nations which have oppressed them.  The Jews are a great witness to Yahweh and His Word (Isa 43:10). 

There is a prophecy in v21 which can easily be overlooked. It is of a governor who would arise after the return from captivity. What makes this a prophecy of Jesus is the wording "I will cause him to draw near, and he shall approach me". This form of phrase is used in Lev 21:21-24 where "draw near" and "approach" are translated "come nigh" and "offer". Here we have an explanation that no-one of Aaron's family who had a blemish or defect could come before the presence of God. By referring to this God is telling us that the governor in Jer 30:21 would be perfect and without blemish. This man would come into the very presence of God.

There are two other clues in this chapter. Firstly, this governor would be of the seed of David (v9), the man who ate the showbread offered to God (1Sam 21:6 and Lev 21:22). Secondly, he would be like the man who had pledged his heart to approach God, when God said "you shall be my people, and I will be your God"; which is Moses (Jer 30:21-22, Exo 6:7, Deut 34:10, Acts 7:37).

30:11  The continuing existence of the Jews as a separately identifiable people even up to today is a striking evidence of the existence of God. The continued existence of the Jews, despite being exiled for so many years, defies human logic. However it has happened exactly as God said it would

30:9 David was long dead when Jeremiah made this promise. Clearly teaching the resurrection.

V.11 Which god punishes its own people?  Yahweh, the God of Israel does.  This remarkable fact separates Israel, and it's God, from other nations whose gods are merely protectors and good luck charms. 

Yahweh, the living God, punishes His people for correction and not for total destruction.  In His mercy, He measures out the punishment to fit the transgression. The word measure (KJV) comes from the Hebrew mishpat which means a verdict or sentence that is handed down to fit the crime.

Peter Cresswell in 2001 noted, Jer 30:9 is describing Christ. The name "David" means "beloved" and in this instance is referring to Christ. This connects well with Jer 30:21 as noted by David Simpson and Rob de Jongh in 2005 and 2006 respectively - Christ is close to God as he is at his Father's right hand in heaven while David son of Jesse has not ascended to heaven Acts 2:32-36.  Though king David son of Jesse will be resurrected, he had already been served. God and  the future King "David" i.e. Jesus shall  (Jer.30:9) be served Luke 1:68-69;John 18:37;Acts 13:22-23;Rev 1:5. Also, note how God is separate in Jer 30:9 and Acts 2:36 from Jesus - another example that although Christ is to be worshipped, he is not God 1Tim 2:5.

Why does God have the Jews suffer so much if they are His people? The following verses explain  - Jer 30:11,14,15,17,22.

We see some recent increased distancing between Israel and perhaps her best friend/lover/ally, the USA. This distancing was predicted Jer 30:14 - and there is more to come Eze 16:2,37,40,42. 

Vs.5-7 These verses are talking about the time Cyrus would bring his Medo-Persians against Babylon. There would be much uncertainty and fear amongst the Jews.  What would the invaders do with them? Yahweh assures His people that they will be saved.

V.8 Cyrus would be Yahweh’s instrument in setting Judah free.

V.9 This is a latter-day prophecy that when Jesus return to earth, the Jews will worship Him (Zech 12:10).

V.10 In the end times, Yahweh will gather His people to the Land, and there will be peace (Isa 11:12; Mic 4:4).

 V.12 Thy bruise is incurable (KJV) is better translated: Your hurt is incurable (ESV). Yahweh has promised to heal His people’s wounds (v.17).

V.24 All the promises that Yahweh has just spelled out will occur in the latter-days. We are  now in the end times, and we are seeing prophecy unfold, according to what the prophets have written millenniums ago.

Can I be sure of these return prophecies?

In v3, 8-11, 17-22 we have prophecies of Israel's return to the land. We like to quote these as applying to Israel's return to the land recently. But how do we know this didn't just apply to the return at Nehemiah's time? The answer is: because parts of the Prophecy weren't fulfilled then, and so have yet to be fulfilled:

30:8Yet despite all the doom and gloom and predictions of the Babylonian captivity God, through Jeremiah, provides a ray of hope – though clearly those who were going to Babylon would not see the fulfilment of these words.

Just as it was in Isaiah's day God was witnessing against those who were self righteous. The message spoken had one of two outcomes. Either it was spurned by the audience or produced a desire to ask further. The parables, therefore, were not the main message. They were the vehicle to stimulate the hearers to enquire more fully of the words of Jesus - :10 tells us that the disciples actually did ask 'when they were alone' so we see that the disciples were the ones eager to understand.

The parables culminate in v32, where we see the seed growing into a tree. The symbol of his tree is lifted straight out of the book of Daniel (4v20-22) where it is speaking of the extent of the reign of king Nebuchadnezzar. This dominion was "to the end of the earth", that is to say world wide. But actually, if we look closely, we see that it doesn't speak of his kingdom, but of the man himself... Dan 4v22 "it is you.." and v23 the chopping down of the tree was the subduing of Nebuchadnezzar, but NOT his kingdom.

So where does that leave us? Well, the symbol of the tree was for the person, not the empire, so the same must be true for the symbol of the mustard tree, and of the other three parables. In these parables Jesus is showing how the kingdom is something that grows inside a person's mind and heart as soon as the word of the gospel has been planted in them. We should not think of the kingdom as merely an event of the future. The kingdom begins for us here and now.

4:30,31the words 'like' 'liken' 'compare' highlight what a parable is. The spiritual lesson that we find difficult to grasp is taught by drawing attention to a situation we should be able to grasp. Rather like the book of Proverbs.

The good soil is soil which has been tilled & prepared - the rocks have been taken out, & the soil made ready to receive seed. Unlike the path or the rocky ground. All the unwanted vegetation has also been removed in preparation for the seed, unlike the ground which still had thorns/weeds. However we have to remember that even good soil gets weeds on a continuing basis, and has to be frequently & thoroughly weeded if it is not to return to the pre-prepared state. So with us.

4:18   The ‘thorns’ catches the curse that Adam endured – Gen 3:18 – and so we learn that Adam’s toil represented the cares of this life.

4:10 ‘and when they were alone’ is the time the disciples ask Jesus about the parable, seeking an explanation. Thus the parables acted like a filter. They separated those who had ears from those who had not. Those who had ears spoke with Jesus to learn more of the meaning of his teaching. Those without ears did not bother to enquire. So the parables were told, not so that people could easily understand Jesus’ message, but that those who wanted to know more would have to enquire further.

V.20 Fruit production from planting can be 30% (the low end of the scale); 60% (medium); 100% (highest possible). In the natural world, it is difficult to have a crop production of 100%.  Only under special circumstances is this so (Gen 26:12).  

What is true of the natural world is true of the spiritual world.  Who can claim that 100% of his/her contacts have taken on the saving Name of Jesus? But, that is not the point. What matters is that effort is put into preaching and in follow up.  The rest is up to Yahweh (1Cor 3:7).  

Vs.31,32 The mustard seed is very tiny. However, the seed of this herb, in the Near East, can develop into a plant reaching a height of 10-12 feet. Thus, it aptly describes the growth of the Gospel in the first century.

4:33  In saying that Jesus told parables ‘as they were able to hear’ is another indication that the parables were not designed to be easy listening, but rather were to challenge the minds of those who hears.