V.12 Only two of the three mighties are mentioned in this record, Jashobeam (V11) and Eleazar (V.12) The third Shammah, (2Sam 23:11) is not named in this passage.  

It was fitting that David should first reign in Hebron.  That is the burial site of Abraham, Isaac and Jacob.
Here was the fulfilment of the promises, in part.  But burial sites are not important to God.  He had His sights on Jerusalem, from where His Son will reign. So it becomes even more fitting that David should later reign in that city.

V.3 David reigned seven years in Hebron and thirty-three years in Jerusalem (1Kin 2:11).  His kingdom exceeded the territory of the tribal allotments as it included Edom, Moab, Ammon, and Aram.  Solomon extended David's kingdom northward to reach the Euphrates.

V.41 Note that Uriah the Hittite, whose wife David stole, and whom he had murdered, was named among the valiant thirty. 

V.11 Israel had two classes of leaders: hirelings and shepherds.  Saul was a hireling because he was interested in his own welfare above his people.  David, on the other hand, was a shepherd who put the needs of his people ahead of himself.  David was a shadow of Jesus, the good shepherd (John 10:11-14). 

What class are we?  Do we stick it out in awkward ecclesial settings, and remain non-judgemental peacemakers, thus being shepherds?  Or are we complainers; instigators of strife or division; judgemental elitists, showing ourselves to be hirelings?    

11  Notice the references to Joab in this chapter. Whilst his name occurs a number of times in the list of David’s 30 mighty men it is never as one of the mighty men. His armour bearer is mentioned and brothers.

V.4-9 Within a minimal time period the administration of the kingdom would have been transferred to Jerusalem. A large amount of construction would have taken place, The walls would have been both strengthened and built higher, the slope of the hill inside would have leveled (MILLO V.8 means a filled in rampart). The city would have been expanded to accommodate the temple which would have been built latter. The city would also have been made worthy of its increasingly prosperous kingdom. 

11:18 The behaviour of the three mighty men indicates their commitment to pleasing David, even risking their lives for what might have been a whim on David’s part. Are we so committed to the greater son of David?

11:4 In saying David went to Jerusalem we must realised that these events were some years after David was anointed king in Hebron. Chronicles passes over the early years of David’s reign in Hebron because the focus is on the kingdom based in Jerusalem.

V.4 David came to attack Jebus.  The Jebusites had been old enemies of Israel.  Joshua had defeated their king Adonizedek (Josh 10:1,23).  The Jebusites originated from Canaan, who was the fourth son of Ham (Gen 10:6,16).  They were under a curse, and were doomed to be defeated (Gen 9:22-27).  The temple was built on the site of the threshing floor of Araunah the Jebusite.  David negotiated with Araunah to buy the location (2Sam 24:23;1Chron 21:24,25). 

1Chron 11:2 - ["feed" KJV, "shepherd" NIV from Heb. "ra'ah" (7462) means "to shepherd, to rule, to graze, feed, tend a flock, pasture a flock"].

1Chron 11:4 - "Jerusalem" [(3389) means "founded peaceful, teaching of peace, possession of peace"]; "Jebus" [(2982) means "threshing place, trodden"]; 1Chron 11:5 - "Zion" [(6726) means "parched place"].

1Chron 11:5,7 - "castle" [Heb. "matsud" (4686) means "net, (abstractly) capture, snare, castle, prey, strong place, defense, fortress" etc.]; castle [Heb. "metsad" (4679) means "a fastness (as a covert of ambush), castle, fort, fortress, stronghold, mountain-fastness" etc.].

1Chron 11:11 - "Jashobeam" [(3434) means "the people will return"]; "Hachmonite" [(1121) means "son"].

1Chron 11:12-13 - "Eleazar" [(499) means "God (is) helper, God has helped"]; "Dodo" [(3734) means "loving, his beloved"]; "Ahohite" [(266) means "brother of rest"]; three; "David" [(1732) means "loving, beloved"]; "Pasdammim" [(6450) means "palm of bloodshed, boundary of blood"]; "Barley" [Heb. "se'orah" (8184) means "barley" (the first grain to rise up)]; "Philistines" [(6430) means "immigrants" (some view the Philistines and Goliath as representing sin)]. 1Chron 11:14 - "set themselves in the midst of that parcel...slew the Philistines; and the LORD saved them by a great deliverance" (this perhaps reminds us that as believers we have to battle sin to obtain our portion but credit for the deliverance, victory and salvation belongs to another). 1Chron 11:15 - "David"; three; "cave" [Heb."m'arah" (4631) means "cave, den, hole"]; "rock" [Heb. "tsoor" (6697) means "rock, (figuratively) refuge" etc.]; Philistines; "Rephaim" [(7497) means "giants"] - this perhaps reminds us of Christ who defeated sin and rested three days in a tomb covered by a rock.

Eze 24:1,2 tells us that God spoke to Ezekiel in Babylon on the exact same day that Jerusalem, back home, was besieged by Nebuchadnezzar, (see 2Kin 25:1). If today’s chapter all happens at the same time, then the death of Ezekiel’s wife, that evening, is a fitting illustration of Jerusalem (a symbol of God’s Wife) being taken captive.

24:1 As this is the beginning of the final siege of Jerusalem it answers to 2Kin 25:1

V.18 Ezekiel had been a faithful prophet, showing Yahweh's will by demonstration.  His wife had supported him through his witness, even through the difficult dumb years.  Her death has now become a demonstration of the demise of Jerusalem. 

From a human point of view, this all seems cruel and uncomfortable.  The love of Ezekiel's life suddenly taken away (he would live 17 more years without her); a faithful woman cut down, not as a result of a particular sin, but for a demonstration. 

But, let us look at it from Yahweh's point of view. He has mastery over all life and death; as Job says: The LORD gave and the LORD has taken away; may the name of the LORD be praised (Job 1:21).  But Yahweh is merciful and can restore life (1Sam 2:6).  He has promised to restore the faithful (Psa 31:23).  

With this knowledge, we have the assurance, that, by Yahweh's grace, Ezekiel and his faithful wife will be restored to eternal life ...Be faithful, even to the point of death, and I will give you the crown of life (Rev 2:10).

24:18 The death of Ezekiel’s wife was four and a half years after he had been struck dumb. So for the latter part of her life she had not been able to speak with him.

24:25 We should remember that Ezekiel was dumb at this point in time, only being able to speak when God gave him words to say so the opening of his mouth coinciding with the news that the city had finally fallen were to be a powerful twofold witness to the truth of his words

24:24 All these terrible events that happened to Israel were for a purpose. ‘Ye shall know that I am the Lord’. Even though Israel had received the law and had the temple they did not truly appreciate that Yahweh was their lord – that is why they served other gods. These events were to show them who actually controlled their destiny.

24:27 We should remember that Ezekiel has been dumb, only speaking the words which God gave him, since Eze 3:26. Everything we have read so far has been spoken at the direct command of God.

Vs.34,35 Luke's account of the Olivet prophecy parallels that of Matt 24.  Whereas most of it speaks of the destruction of Jerusalem in 70 AD, there is a present day exhortation for us.  We must be constantly on watch for the return of our Lord (Mark 13:33-37). 

Watching implies being aware of the geo-political signs (via prophecy); and being actively engaged in the work of the Lord (Luke 12:43).  On the other hand, we should be wary of self-indulgence which detracts from our work in the Lord.

21:27 Notice Jesus says ‘they’ whereas much of what Jesus has to say is particularly relevant to the disciples. He was, after all, answering their question. The Olivet prophecy speaks of the destruction of Jerusalem in AD70 and the end time. We have to, carefully, sort out what bits relate to what events.

21:15 That the disciples’ adversaries were not able to answer the things the disciples said is seen in Acts 6:10

L 21:6   That there was to be ‘not left one stone upon another’ quotes the context of Zech 5:4 which speaks of how a leprous house was to be dealt with.

21:5 The disciples’ comments about the opulence of the temple can be seen here to be a direct response to Jesus’ comment about the poor widow. It would appear that the disciples may well have been commenting on the beauty of the temple in the context of gifts being given to adorn it. However Jesus is quick to show them that opulence in the building of itself was no guarantee of its permanence,

21:64 In smiting Jesus on the face Isa 50:6 was fulfilled