Language from this chapter is seen in Revelation 6 in the seals

Showing that the siege of Samaria and the dire circumstances of the inhabitants of the city at that time are a pattern of the distress that is seen in the events of the seals.

Continuing with our types in the account of Elisha, we read today of incredible plenty being available, first seen by the leprose men (was this Gehazi and his sons?)  Does this show us that the gentiles and previous enemies will all work together, and live in peace, when the windows in heaven are opened? This is the promise of the Kingdom.

V.1 The siege of Samaria had been long and hard. The Israelites had been devastated by starvation, disease, and death.  Desperate conditions had produced desperate actions, such as cannibalism. Times were bleak and there seemed no hope in sight.  And yet, suddenly Yahweh changed conditions.

Let us remember such examples when we hit low spots in our lives, when things look desperate and hopeless.  Yahweh can swiftly reverse fortunes: Is any thing too hard for the LORD? (Gen 18:14).  Let us put our trust in Him: Trust in the LORD with all thine heart; and lean not unto thine own understanding.  In all thy ways acknowledge him, and he shall direct thy paths. (Prov 3:5,6).

7:19  So the lord who did not believe the words of the prophet did not benefit from their fulfilment. Notice ::16,17  emphasises that Elisha was speaking the word of God.

7:16  Against the background of a king who did not believe in the God of Israel He was shown to be in control of world events, though it did not seem to have an impact upon the king. In like manner we may see God’s hand at work in the nations but still not place our personal trust in Him.

The shekel was the standard weight for gold and silver in the Near-East at the time, but could vary between 9-17 gm.  There is no indication in this chapter whether the shekel referred to silver or to gold. However, to be consistent with the valuations of 6:25, I suspect that silver is meant.

That being the case, let's compare: the capacity of a seah was approx 9 liters. And so, 1 seah of flour (9 liters) would cost the equivalent of $6.40 by today's valuation of silver.  Two seahs (18 litres) of barley would cost the same.  Remember the price of the pulse in Ch.6?  It was $8.

Now, 6 cabs = 1 seah.  Therefore, 1 seah of pulse would have cost $194, which would be 30 times the price of 1 seah of flour. 

And so, we can see the quick reversal of fortune that Yahweh had wrought.

7:2 That the ‘lord’ would see and yet not benefit from the plenty because of his unbelief is like the Jews who will see Abraham in the kingdom and themselves thrust out – Luke 13:28

V.3 There are some commentators who think that the four lepers were Gehazi and his three sons.  However, I have not seen any hard evidence of this.

7:3-4 The situation of these four men was terrible, really. The city was shut up for fear of the Syrians. The four men were outside the city, unable to enter, waiting for the Syrians to come against the city. They had no food or water, the people in the city did not care for them enough to even try to make provision for them.

7:6 Here is a clear example that God can save in the quiet way. No one had heard anything, the Syrians had just got an idea and so fled. Naaman had thought that God required some ‘great thing’ but learnt it was in the little things that God can be seen. Likewise here.

2Kin 7:1-2 - this prophecy was fulfilled the next day as Peter Cresswell noted in his 2001 comments - it indicates how faith and spiritual food is necessary for salvation/life [prophetic fulfillment 2Kin 7:16-20 - the officer was rejected at the "gate" Heb. "shahar" (8176) means "opening, door, gate" - John 10:7,9].

2Kin 7:3-4,8-10 - Lepers (figuratively sinners who were facing death) enter the V.3 "gate" (8176); V.8 receive food, drink, gold (faith purified by affliction?), silver (redemption?), new raiment (clothes of righteousness?); V.9 day of "good tidings" [Heb. "besorah" (1319) means "reward for good news, good news, glad tidings, good tidings"] and perhaps echos the hope in Gospel we share; V.10 the lepers share the good news with the "porter" [Heb. "shoer" (7778) means "gatekeeper, doorkeeper"]. The four lepers somewhat contrast with Naaman (2Kin 5:5,9,16) who tries to purchase freedom from figurative sin and death by offering gold, silver and new raiment - we can't earn or pay the price for freedom, it is a freely offered gift of grace fully paid for by Christ - faith and love are required not our possessions.

But when he comes to speak about how he should feel he includes all those that would turn to God in his comment :25 The Lord is good unto them '

Jeremiah had been warning the men of Jerusalem and Judah for years about the coming destruction on the city.  But they would not repent, and he suffered greatly for his message.  He knew that Yahweh was just in bringing such punishment, but he still could not be restrained in sorrow or compassion for the events that took place. 

We must not forget that Yahweh has feelings too (Psa 78:40).  He must have also felt great sorrow. After all, Jerusalem was the city in which He chose to put His Name (1Kin 11:36).  Even though the enemy must fall, it is not a matter for rejoicing (Prov 24:17).  We should also take the same attitude.  When the enemies of Yahweh fall, we should be glad (for His sake) but not gloat.  Who are we to be self-righteous?

V.1,21,22,25,31,32,33,40,57 - we read of affliction, hope, self-examination, repentance, and God's compassion. In Heb 12:6-11 we read of God chastening those whom he loves and the positive benefits that can result. 

3:22 It may seem odd that Jeremiah speaks of benefiting from God’s mercies. Actually Jeremiah realised that the nation deserved to be destroyed for their sins. So that they were sent to Babylon showed God’s mercy. In the same way it is through God’s mercy that we do not die without hope. Adam and his children deserved death – nothing else. It is only through God’s mercies that we still live.

3:53 In speaking of ‘in the dungeon’ Jeremiah may well be reflecting on his condition when the city of Jerusalem was besieged – Jer 38:6

Vs.22-26 This third elegy of Jeremiah provides a powerful exhortation.  Yahweh will try those whom He loves.  But, whatever trials he brings, and some of them might be very difficult, He will never leave us (Heb 13:5).  When things look desperate, we should turn to Yahweh because His mercy is unfailing. 

3:25-27 So Jeremiah sees good coming from the events that have overtaken Jerusalem. He must be thinking of the chastening hand of God and the benefit of responding to the chastening because there was no short term benefit.

Vs.1-19 Jeremiah pours out his anxiety and complaint about the way he was treated during his witness in Jerusalem.  There are glimpses of Job in Jeremiah’s experience.  Compare, for example, v.4 with Job 16:8; 30:30.

V.21 etc. After his complaint, Jeremiah remembers that there is hope of salvation because of Yahweh’s mercy.  Repentance and forgiveness are necessary before Yahweh will render His grace.  But, salvation is possible to those who are contrite.

Like Jeremiah, we have trials in our lives, yet we live in hope of salvation.  To ensure a successful end, we must remain in contact with Our Heavenly Father.  Rom 12:12 sums up this three-part formula: Rejoice in hope, be patient in tribulation, be constant in prayer.

3:23 Her Jeremiah is reflecting on the chastening hand of God. The affliction will be replaced with compassion when Israel repent

We should be alert to little snippets like this which help to build in our minds a clearer picture of ecclesial life in the first century.

And then a single statement at the end of the letter: "if anyone does not love the Lord Jesus Christ, let him be accursed (anathema)", which surely reveals to us the extent to which he was worried about their very salvation. Had the church in Corinth gone so far downhill that such strong words were necessary?

Some make the claim that they follow first-century Christianity.  However, many elements have changed over time, particularly in the western world.  Gone are the extreme poverty and ostracism experienced in the first century.  Many ecclesias own their meeting halls, while others might rent.  Very few meet in homes. 

These changes are not inherently evil, but there is a danger of becoming institutionalized, complacent, and removed from the biting reality that we should be demonstrably different from those around. 

There are ecclesias, in some parts of the developing world, that are in war-zones.  Danger, poverty, and the threat of starvation all exist there.  Just like the poor brethren of Jerusalem, these brethren have to be cared for by those who have the means to do so. 

Care should be taken not to be too comfortable, lest we be accused by the Lord like the Laodiceans (Rev 3:17).  Look at the example of Israel (Deut 32:15).  There should be no hesitation, as ecclesias or individuals, to lose it all for the sake of Christ (Matt 6:19,20; 19:23,24,29).

16:2  The simple mention of ‘first day of the week’ is part of the New Testament incidental evidence that the believers met regularly on the first day of the week. Another example is Acts 20:7  We need to take care to be aware that some of our practices, though not commanded, have Biblical precedent.

16:8 In saying that he ‘will tarry at Ephesus until Pentecost’ we have data which helps to date this letter. It must have been written shortly before Acts 20:16

16:14 Remember when Paul talks about things being done ‘with charity’ he has associated ‘charity’ with ‘edification’ – 1Cor 10:23

V.2 A person should give according to his/her means.  Paul does not suggest a formula, such as a tithe (10%).  He leaves the amount up to the individual, as a free-will offering.  Yahweh, of course, knows what amount is given, and the attitude with which it is given.

16:3 Paul’s relationship with the brethren and sisters in Corinth was, to say the least, rocky. In order to minimise the possibility of further accusations against Paul he is concerned that the money collected is taken to Jerusalem by someone approved by the believers in Corinth.

V.14 Paul spends all of 1 Corinthians Ch.13 developing this theme of charity.  His conclusion is that to be effective and acceptable, all things must be done in charity.  One can do the right thing, but if the attitude is not right, the effort is not acceptable.

V.22 The words Anathema and Maranatha (KJV) mean: anathema = accursed; maranatha = the Lord come. 

The word accursed in 1Cor 12:3 is translated from the Greek anathema.  The word maranatha is of Syriac (Middle Aramaic) origin.

16:8-9 In explaining why he may ‘tarry at Ephesus’ Paul is showing the believers in Corinth that there are other things to consider than just their own position. We would do well to reflect on this principle, especially when we think our problems are so massive that they tend to take over our whole lives.