V.31 Zimiri was a captain in the Israelite army.  He assassinated his king Elah and usurped the throne (1Kin 16:9,10).  He reigned for only one week before committing suicide (1Kin 15:15,18).  This was the shortest reign of any king of Israel, but his reputation as king-killer became renowned. 

Hence, Jezebel's reference to Zimri upon seeing Jehu: Have you come in peace, Zimri, you murderer of your master? (NIV).  Jezebel's accusation of king-killer carried with it the threat that Jehu's existence, like that of Zimri's, would be short-lived. 

9:17 etc: Notice the repeated mention of horses. Now whilst Israel had been told not to ‘multiply’ horses – Deut 17:16  – it seems that faithful kings did not have any horses.

9:6  Notice that the northern kingdom is called ‘the people of the Lord’ God had not forsaken them, even though they had a string of evil kings ruling over them. In fact Jehu had been specially chosen by God.

9:36 Jehu, knowing the prophecy of Elijah still sent the servant to bury Jezebel. He clearly wanted the servant to witness the scene for himself and report back to Jehu so the prophet could make the point forcefully that her death and what happened was a fulfilment of prophecy.

Contrast the behavior of David with that of Jehu.  Both were anointed king while another king was still reigning.  David treated Saul with deference, even though he had the chance to kill him on more than one occasion. 

Here, we see Jehu having no compunction in killing the King of Israel (and also the King of Judah).  Of course, Jehu had a divine mandate to purge the house of Ahab; while David had no divine mandate to purge the house of Saul.

9:8-9 Just a little point but we notice that the kingship of Israel in the North did not continue by descent, but at time by opportunism. This contrasts markedly with Judah in the South whose continuance was by direct descent – at least it was until Babylon interfered with the kingship after Josiah’s death.

Vs.1,2 This was not a command which originated with Elisha.  It was the fulfilment of a command given to Elijah (1Kin 19:16).  

Vs.9,10 Ahab had been warned this would happen to him, his wife, and his progeny (1Kin 21:22-24).

V.13 The spreading of the garments ceremonially signified the acceptance of a king, in this case Jehu. Compare this event with the acknowledgement of Jesus as the King of Israel (Matt 21:7-9).

V.22 Jezebel was not a golden-calf worshipper, or even a worshipper of Baal.  She was a worshipper of Asherah (1Kin 18:19). Asherah is translated groves in the KJV (which really should be grove, seeing it is a singular noun in Hebrew).  

A tree, fashioned into an image to represent the goddess, was placed in the ground and worshipped.  However, images of silver and carved stone were also made.

Asherah is known by other names by different people: Canaanite/Phoenician Astarte; Babylonian Ishtar; Greek Aphrodite.  These were all goddesses of love, and had sexual practices as part of their worship.

When Israel worshipped Asherah, they not only had sex with their spouses, but with others as well.  There was no restraint (Jer 2:20).

9:16 That Ahaziah had come from Judah to see Joram is a legacy of the family relationship between Judah and Israel through marriage. Thu we see that erroneous alliances have long term effects.

2Kin 9:1 - "gird up thy loins" - compare with  [(1Pet 1:13) KJV reads, "...gird up the loins of your mind...". NIV reads, "...prepare your minds for action..."];  "Ramoth Gilead" [(7433) means "heights of Gilead" or "heights of a rocky place" or "heights of a witness heap"] is where Ahab died (1Kin 22:20,29,35). 

2Kin 9:7-8 - the main reason God wanted the house of Ahab to perish was not their wickedness but to avenge the blood of his servants.

2Kin 9:21,22,24,25 - prophecy fulfilled (1Kin 21:19,29).

2Kin 9:25 - "Bidkar" [(920) means "with a stab, by stabbing, (that is) assassin"].

2Kin 9:30-35 - V.30 - Jezebel painted her eyes and arranged her hair perhaps planning to charm Jehu; V.31 - but in her anger she threatened Jehu; V.32-33 - Jezebel died at the hands of men she couldn't seduce; V.34-35 - Jehu intended to bury her but all that was found was "her skull" (figuratively evil thinking?), "her feet" (figuratively evil walking?), "her hands" (figuratively evil works?) - even dogs that will eat their own vomit didn't eat those corrupt parts of her.

And another quotation from Deuteronomy 28

Jeremiah's account, in Ch.5, of the atrocities that took place in Jerusalem is shocking.  The outrage would be repeated on a grander scale in 70 AD when one million Jews would be killed. 

However, the worst is yet to happen, when the northern host invades Israel to crush it (Zech 13:8).  Jerusalem will be devastated (Zech 14:2).  At that time the city will be larger, and the population much greater, than the first two invasions.  Daniel says that the trouble then will be worse than ever before (Dan 12:1). 

Thankfully, the returned Jesus will intervene to save His people (Zech 14:3).  And so, Jeremiah's description of the ravages of the 6th. century BC can only attune our sensibilities to the future offensive.

5:1  Jeremiah now prays for God to remember the desolation of the people – not the city. He has lamented ‘how …’ 1:1, 2:1, 4:1 and speaks of his sorrow 4:1. Now he moves on to prayer.

5:2 The turning over of Israel’s inheritance to strangers echoes Psa 79:1. But more than that it marks an awful disaster. All that God had done for His people had been undone. A terrible situation brought upon Israel because of their rebellious behaviour.

5:2 It was not simply that Judah were no longer in the land of Israel. That land was their inheritance. It had been promised to Abraham’s seed. Whilst that promise to Abraham clearly looks to the time of the kingdom it had an immediate application. So Judah were being reminded by Jeremiah that in effect they were like Esau who had sold his birthright’

5:10 The ‘terrible famine’ is a comment upon how things were in Jerusalem before the Chaldeans broke down the city.

V.6 It would not matter whom Israel would turn to for bread, they would starve.  Yahweh has decreed it, as a punishment for sin, in the curses that Israel understood (Deut 28:48).

V.10 See Deut 32:24.

V.11 Rape, common during human hostility, had been foretold as a punishment for Israel’s sin (Deut 28:30).

V.21 Before Yahweh turns towards His people (restores), the people must turn to Him (2Chron 15:2; James 4:8).

There are times for each of us when God appears to forget us because of something we have done (v20). This is what David experienced too (Psa 13:1-6). At times like these we can turn to this chapter for the pattern of prayer we can use.

5:6 The mention of the Assyrian and the Egyptian is a reflection on the way that Israel had sought to those nations for support (bread) rather than seeking unto God.

3 v.7-18 Contrasts the law of grace in Christ with the law of Moses. Now one might think that there was no problem at Corinth with Judaisers so this exposition of the law and its shortcoming as manifest at Sinai when Israel could not steadfastly look at Moses glorious face. However the point is being made for the Corinthians because the gospel was first preached in the synagogue [see Acts 18] and many Jews believed.
He utilises the fact that Moses received an open revelation from God, not vailed as was the law, by implication, he was able to speak with 3:12 'great plainness of speech' in making his point which is related to the giving of the law at Sinai and the grace available through Christ. The brethren at Corinth were reducing he gospel to mere letters and personalities with claims for their own esteem whereas the 'new covenant' with all that we know is encompassed in that, extends beyond the stony hearts of unbelief. Indeed that law of grace can only be manifest in 'fleshy tables of the heart'.
So we are unveiled - 3:18 'open' because of our association with God through Christ and are, therefore, changed - or at least we should be. It seems that some of the Corinthians were not.

4 v.5 'We preach not ourselves' is a response to those who had been questioning the Apostleship of Paul. This charge is replaced with an exposition of how the glory of God can be seen in Jesus - and consequently in us if we are followers of Jesus rather than followers of Paul or Apollos etc:

3:18 In speaking about a 'change' that should take place in us Paul is showing that because we know the things he speaks of - that is the wonders of the gospel - we should change our lives. This is the argument of Romans 12:1-2 where a 'living sacrifice' is the logical consequence of delivering the doctrines of Christ which Romans lays out in chapters 1-11.

4:17 The use of 'light affliction' and 'eternal weight of glory' plays on the word Hebrew word for 'glory'. The word carries the sense of 'weight'.

3:3-4 The contrast is stark. The law was written on stone. But the commandments of the Lord should be in our heart. We have not a set of laws to abide by. Our heart, instructed by the word, should instruct us. If it does not then we do not know the teaching well enough.

4:6 This verse is a commentary on the way that God revealed Himself in the past. 'Commanded' quotes Genesis 1:3 'shined' quotes Exodus 34:29 and 'knowledge of the glory of God' quotes Habakkuk 2:14. What could not be seen - God - in creation and on the mountain is revealed in a man. Jesus Christ.

If we submit to the chastening of God, found in our daily lives in the many ways that we can suffer as Christ did, we will develop the character of Jesus. He in his turn had developed the character of God. If we suffer as he did, we too will become more like God. This was always the manner of growth that God intended; not immediatly to be like Him as Eve wanted to be (Gen 3v5-6), but a gradual and sometimes painful process - just as growing up is for a child. Paul's considered opinion is that however much we suffer, it's infinitely worth it (v17).

.3:6 The 'new covenant' is that of Jeremiah 32:16 where sins are forgiven and remembered no more.  Whereas the brethren had been disinclined to receive the repentant brother back into their midst Paul is encouraging to think beyond the letter of a law to the spirit of forgiveness in Christ.

4:2 We find the phrase 'hidden things' in 1Cor 4:5 as well as here. They are not things which are hidden because we cannot find them. Rather they are things which we hide from the view of others. The way that Jesus uses this word 2927 in Matt 6:4 where it is translated 'secret' twice - and also in Matt 6:6,18 where it is also translated 'secret' shows us that Paul is telling us that those things which we keep secret out of shame will be revealed to Him who sees all

3:7 One wonders, because of the way that Paul speaks of the law of Moses as ‘the ministration of death’, about the impact that Judaisers had on the ecclesia at Corinth

4:3 Following on the ‘ministry of 4:1 we learn that the ministry entails preaching – both speaking of our faith and living it on a daily basis.

4:7 The ‘treasure’ is the understanding of the gospel. The ‘earthen vessels’ is the body of flesh which we have.

3:13 Moses put a vail on his face because Israel could not look on him. The attitude of the people was that they did not want to associate with such glory. Their minds were focused on trivial things – and as a consequence they were separated from God.

4:17,18 The challenge is to look beyond our present difficulties to the kingdom.  There, the troubles that we are experiencing, at the moment, will vanish (Rev 21:4).  If we want to be in the kingdom, it is freely available (Luke 12:32).  The focus of our life declares whether we want the kingdom (Matt 6:21).  If we don't want the kingdom, it is a surety that we will not be there.

3:12 The ‘hope’ Paul had brought with it responsibilities which he called ‘this ministry’ in 2Cor 4:1

4:3 See 1Cor 1:18.

4:4 Everyone worships a god.  The god (theos ) of this world is that which appeals to the flesh (1John 2:16).  The God (Theos) of the spirit is the one who is reflected in Christ.
Which theos do we choose to follow, the True or the false? Let us choose as Joshua did (Josh 24:15).

4:7 But not all vessels in Christ’s house are the same (2Tim 2:20).

4:10 See 2Cor 1:5.  How does this apply today, seeing that most followers, at least in the Western world, do not suffer as Paul did?

4:2 Evidently there were those in Corinth who used the Old Testament writings in a dishonest way to further their own ambitions. It behoves us to ‘rightly divide’ Scripture and to be careful not to import our own agendas into our talking about Scripture.

In 3:14-18 we see that we can go through the same mind altering process that Jesus undertook, as long as we don't have hard hearts and minds. It's simply done by seeing God, and Jesus, through reading the word. Compare John 1:14.