Hazael was the man whom God told Elijah to anoint as king over Syria. For some reason this was not done by Elijah, or at least it is not recorded as being done.  This chapter therefore shows God's purpose being worked out.

V.13 Elijah was charged with anointing three people: Hazael and Jehu to kingly positions; and Elisha to succeed him (1Kin 19:15-17).  Elisha was delegated the responsibility for anointing Hazael and Jehu to kingship. 

However, there is a difference in their anointing.  Jehu was anointed with oil in the traditional manner of the kings of Israel.  Elisha delegated this responsibility to one of the prophets (2Kin 9:1-3).  Whether the person originally named actually performed the task or a delegate makes no difference. 

Hazael was not anointed with oil but was verbally appointed king by Elisha himself.  Oil was not used to anoint (appoint) those outside of Israel.  Those chosen to fulfil the will and purpose of Yahweh were called His anointed - for example, Cyrus (Isa 45:1).

8:1  So it appears that the woman is by now a widow as there it no mention of her husband.

8:16  The record is careful to point out that Jehoshaphat was on the throne in Judah when Jehoram became king. Look for associations between Joram and Jehoram as you continue the readings. The record is flagging up the close relationship between the two men reigning in the two kingdoms – Israel and Judah. You might consider why the sons of Ahab and Jehoshaphat had such similar names.

8:11 The steadfast countenance indicates a man who, knowing the end of the prophecy sorrows at the consequences. Jesus behaved similarly – Luke 9:51 – though there is no indication in Luke 9 of Jesus’ feeling they are seen later – Luke 19:41 - when he entered Jerusalem.

8:7-9 So even the gentiles believed that the God of Israel was able to save!

V.4 If Gehazi were leprous, then Jehoram would have to confer with him from a distance.  This could be done at a safe distance where nothing or nobody would become contaminated.  The conversation might have taken place in an open space, like a garden, rather than in a building.

Vs.11,12 Elisha was brought to tears at the fore-knowledge of Hazael’s evil, murderous deeds.  Elisha could see, in advance, Hazael’s forthcoming behaviour.  Ironically, Hazael means whom God sees.

V.13 a dog was considered an unclean animal, both in the Law, and among all the Semitic peoples of the Ancient Near East.  The term dog, or any phrase containing dog, was used to degrade and humiliate, such as in 2Sam 16:9; 24:14, for example.

Vs.16,17 Jehoshaphat and Jehoram could not have reigned at the same time.  We know that Jehoshaphat reigned 25 years (1Kin 22:42), and Jehoram 8 years (2Kin 8:17). But, about three years before his death, Jehoshaphat handed over the throne to Jehoram (2Kin 8:16; 2Chron 21:3).  Therefore, Jehoram reigned 5 years after his father’s death.

V.26 Ahaziah was 22 years old when he began to reign. The parallel account in Chronicles has Ahaziah at 42 years when he began to reign (2Chron 22:2).  This could not be possible, which makes one suspect a copyist’s error.

8:20,22 The way in which Edom and Libnah revolted might seem quite a natural sort of thing to happen between nations. However we should realise these rebellions are ‘of God’ for Jehoram was an evil king.

And yet more quotations from Deuteronomy 28

4:7 Here Jeremiah describes the 'Nazarites' in the same way that the bridegroom is described in Song

whiter       Song 5:10
milk          Song 5:1
ruddy       Song 5:10

V.21 Amidst wholesale condemnation of the people of Jerusalem, Jeremiah points a warning finger at Edom.  Ever since the days of Esau, Edom had been at odds with the sons of Jacob. 

At this juncture of history the Edomites were overjoyed at the downfall of Jerusalem (Psa 137:7).  In fact, the Edomites helped the Babylonians attack Jerusalem. 

As Babylon would be punished, so would Edom (Psa 137:8).  In the first century, the Nabateans almost totally eliminated Edom.  The only remaining part was Idumea from where Herod the Great emerged. 

Jeremiah makes an interesting comparison between the punishment of Jerusalem, and that of Sodom (Lam 4:6).  Sodom was overthrown very quickly, but Jerusalem’s overthrow was protracted. The reason for this is, I think, that Sodom was not in the Promised Land; its inhabitants were not Jews, and they played little part in God’s plans.  Jerusalem however was the apple of God’s eye (Zech 2:8). He gave them many opportunities to repent, and even in their overthrow He promised to bring them back from captivity.

Lam 4:3 The Ostrich is cited as the pattern of Israel’s behaviour because of the way it deals with it’s eggs. It lays them in the sand and them leaves them to incubate and hatch on their own. Job 39:13-16

4:10  When Jeremiah quotes Deut 28:53 he is not simply saying that the curses of Deuteronomy 28 had been fulfilled. He is describing actual events that had taken place in Jerusalem. As such he is lamenting the terrible things that had happened, even though God had predicted that He would bring those things upon Israel if they were unfaithful. In like manner we should not be gleeful when awful things happen in fulfilment of God’s word.

4:19 ‘swifter than eagles’ is another quotation from Deut 28:49reinforcing the message that Jeremiah is giving that Judah are in captivity because they had chosen the curses of Deuteronomy 28 through their sinless behaviour.

4:12 Seemingly the destruction of Jerusalem was more than one might have expected. Even the nations round about would be surprised. The nations round about should have been rejoicing in the laws of the God of Israel. The current dilemma was a consequence of Israel setting a bad example to those nations.

V.3 Sea monsters (KJV) is alternatively translated as jackals (ESV). Either is correct.  If we take sea monsters, which would include such creatures as whales, then this verse might make better sense.  Whales, as well as other sea mammals, suckle their young.  But, the Israelite women, by contrast, ate their young.  Such unconcern for Israel’s young is likened to the behavior of the ostrich (Job 39:14-16).

V.4 Even those mothers, who did not eat (or had not eaten to this point) their infants, had no milk to give.

Vs.6,7 Nazarites (separated ones) were once held in high esteem (Num 6:2). But, even they have succumbed to the ravages of slow destruction (Job 30:30).

V.10 The word sodden (KJV) means boiled.  That’s what the women of Jerusalem did in order to cannibalize their children.

V.17 The hoped-for nation, to overcome the Babylonians, was Egypt, but they did not come (Isa 30:7).

V.19 The eagles represent the Babylonian army (Jer 4:13).

v17 appears to refer to the Egyptian armies they were waiting for.

v19 appears to refer to Zedekiah's hopeless flight from Jesusalem.

v21, speaking of the Edomites (Israel's kin) refers to their wholehearted agreement with what was happening to Jerusalem (Psa 137:7)

And the whole chapter is in precise and clear fulfilment of Deut 28:49-57. Which begs the question: If the sign on the elevator said "Out of order. This elevator is about to plunge into the lift shaft and strike the ground at 120mph. Please use the stairs". Would you get in it? So why had Israel failed to heed their warnings? And if Israel are the prime example given for our learning in the Bible (1Cor 10:11-12), is it possible we could be so foolish too?

4:17 The ‘vain help’ that the prophet speaks of is the way in which Israel typically sought for support from countries like Syria and Egypt rather than seek to God for help.

1:8 The 'trouble' which Paul experienced in Asia is described in Acts 19:23 which speaks of the time that Paul was in Ephesus. As an aside this comment here in 2 Corinthians demonstrates that this letter was written after the events described in Acts 19.

2:14-15 We are to be a 'sweet savour of Christ' to God - that is The Father should 'smell' Christ in us. This will only be if we mirror Christ's actions and thoughts in our lives. In the context here in 2 Corinthians this savour was to be found in the way that they dealt with the repentant sinner - the man who 'had his father's wife' - so even in such difficult matters it must be possible to behave in a Christlike way.

1:9 It is so easy to trust in ourselves. However Paul, using the experience of Jeremiah's counsel (17:5,7) has the correct perspective. If we can truly believe what Jeremiah says then we will do well.

2:10 Paul's attitude to the forgiveness that the Corinthians is an example to us. Often we hear of ecclesias which have had to deal with a difficult issue. Maybe we do not like the outcome of their decision. We should be aware that they made their decision based on facts. We cannot know all that they have talked about. We should be willing to accept the judgement of our brethren in these issues.

Another man who had to learn this lesson was Abraham when asked to sacrifice his own son. "by faith Abraham, when he was tested, offered up Isaac.....concluding that God was able to raise him up." (Hebrews 11v17-19). This faith of Abraham, this belief in the resurection, was accounted to him for righteousness. Abraham will be raised from the dead to inherit the kingdom, because of that faith. So also Paul could comment on his own trial "therefore we do not lose heart..for our light affliction... is working for us a far more exceeding and eternal weight of glory" (2Cor 4v16-18). The word "exceeding" is the same as the words "beyond measure". What a perspective this man had!!

1:12 The word translated 'simplicity' 572 is used elsewhere thus:

1:22 We learnt in 1 Corinthians that there was a great deal of emphasis put upon spirit gifts. Now Paul refers to that manifestation as an ‘earnest …’ making the point that the things of the kingdom are far greater than anything they had experienced.

2:16 We should not forget that whilst God finds our service to him a ‘sweet savour’ ‘of life unto life’ the world thinks our actions are foolish – gendering to ‘death unto death’. We must not let the world’s way of thinking affect our attitude to service to God.

2:11Satan ‘ the adversary – harks back to the comment that Paul made – 1Cor 5:5– about the brother who had been out of fellowship who is now to be restored.

1:11 In saying that he had been helped by the prayers of the Corinthians should have caused them to realise that in fact Paul was a brother to be respected rather than denigrated as he was by some in Corinth.

1:6  Do we ever think that our difficulties might be for the benefit – ‘consolation’ – of others?

1:1 We must remind ourselves that Paul was directly commissioned as an apostle by Jesus, according to the will of God (1Cor 1:1).  Therefore, what he says are not opinions to be either accepted or rejected, but divinely inspired directives which must be accepted.

1:8,9 We cannot be certain as to what trouble (affliction) Paul is alluding.  Some think that it might be referring to the episode at Ephesus regarding the idol Diana (Acts 19:23 etc.). But, it seems that the trouble (affliction) Paul is talking about here is much heavier than the Ephesus episode.

1:17 Paul is talking of vacillation that occurs because of the flesh.

1:18-20 Paul stresses that, although the flesh might want to waver, the doctrines of the Lord, and the promises of God never change.

2:8 Those who have been set aside for reflection and contemplation of their ways, should be loved and not isolated and forgotten.

1:12 The use of ‘simplicity’ and ‘sincerity’ is going to be developed later – 2Cor 9:6-7 – in a specific context but the seeds of the idea are first being sown here.

STRENGTH FROM GOD

How hard are the trials we face? At some point in our lives, maybe more often for some than for others, we face trials that seem beyond our ability to bear. Paul and Timothy had the same experience. They said, "We do not want you to be uninformed, brothers, about the hardships we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed in our hearts we felt the sentence of death." (2Cor 1:8-9) This is as bad as it gets. It was so bad they felt like they were going to die and they had no strength of their own to endure their trials.

They continued: "But this happened that we might not rely on ourselves, but on God, who raises the dead. He has delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will continue to deliver us, as you help us by your prayers." (v.9-11) The strength to cope when we can't cope comes from God and from the prayers of others.

A little later we read, "Now it is God who makes both us and you stand firm in Christ." (v.21) He doesn't want us to fail and he will give us all the strength we need to be able to confidently face any trials that come to us no matter how hard they seem. He will not try us beyond what we are able to bear.

Let us put our faith in God and live in his strength during times of trail. Let us also help those who are going through trials by praying for them. Together - me, you, God and Jesus - we will overcome.