Comments for September 4

v.3 - It is so very striking how Elisha's life is a repetition of Elijah's (1Kings 19:16), albeit (as we would expect from the 'double portion of Elijah's spirit) bigger and better. There must be a parallel here in the way in which our lives should reflect that of our master - we should show Jesus to the world in the same way that Elisha showed Elijah - kept his memory alive. No-one could have forgotten Elijah while Elisha was alive.

v.10 'none to bury' is a horrendous possibility spoken of in Psalm 79:3. So when it speaks of the death of Jezebel the Spirit is seeking to highlight the awful nature of the woman. Later it becomes the lament of the prophet Jeremiah 14:16 when speaking of the Babylonian invasion of Jerusalem. So Jezebel's death is as unpleasant as the final overthrow of the kingdom of God.

v.10 - Here Elisha obeys the command in v.3 to flee. It helps to establish for us the principle that God helps us only if we comply with His requirement. It is clear here that God would not look after Elisha once this message was delivered unless he complied with God's exact instruction, which was to flee as soon as it was done. Let us have our ears open to God's instructions so that we too know what action is required of us by Him in each of the circumstances of our lives.

:33 the treading underfoot of the blood of Jezebel speaks typically of Isaiah 63:3 where Jesus is portrayed as treading alone.

PEACE

If there is a God, and he is the God if peace, why is the world filled with war, unrest and violence? This question has been asked by many people who are sceptical of God as they try to disprove his existence. But there is an answer. The answer lies in our attitude toward God. If we ignore him there will be no peace, but if we love and obey him he will fill us with peace.

When Jehu was asked if he came in peace, his answer was much deeper than we first might think. "How can there be peace," Jehu replied, "as long as all the idolatry and witchcraft of ... Jezebel abound?" (2 Kings 9 v 22)

There will never be any peace until idolatry and witchcraft and vanquished. Turning it into a positive statement we find that there will be peace when the world turns wholeheartedly to God. But in the meantime this world is filled with idolatry, witchcraft and wickedness. People don't have to act like this, it is their own choice, and while they do there will be no peace.

For us, we can have peace in our lives if we turn to God and remove all the wickedness and idolatry from our lives.

:3 Notice that Jehu is anointed with oil from a 'box' or RVm 'vial'. This word <06378> is only found on one other occasion - the anointing of Saul (1 Samuel 10:1) so that tells us what God thought about Jehu!

9:7 The judgement of God 'avenge the blood of my servants' is echoed (Rev 19:2) when speaking of God's judgement of the 'great whore'. Notice that whilst it is 'the house of Ahab' that is to be judged the blood had been shed 'at the hand of Jezebel' matched by the 'great whore' of Revelation 19.

V.33 Thus ended the rule of a woman, who more than any other individual was responsible for the downfall of the nation. Her name has passed down to posterity as the embodiment of evil, so that when writing to his ecclesias the Lord Jesus used her name as a warning to his chosen. "that woman Jezebel"  Rev 2:20

a) Just as yesterday's chapter (2Kin 8:7-15), tells of part of God's commission to Elijah coming true, so today's chapter (2Kin 9:1-13) speaks of Jehu being anointed to replace Ahab's son Joram, (also known as Jehoram), as king over Israel. (Ahab's other son, Ahaziah, had only reigned for 2 years, and on his death his brother Joram reigned.)
b) The story of Elisha ends here for probably about 50 years. Nothing else is recorded about him until we come to 2Kin 13:14. Is this silence, itself, also a type of the reign of Christ?  Christ did so much, but then we have not heard about Him for so many years since He ascended. Of-course we read of Him in Heaven at the death of Stephen (Acts 7:56), and probably when He gave the teaching to Paul in Arabia (see Gal 1:17), and then again to John in the isle of Patmos (see Rev 1:1,2). But the long "silence" is very much the long silence of Elisha.

While Elisha remains, as it were, in the background in the chapters which provide details of Jehu's reign, we can see how this man was raised up to accomplish God's will in the events that seem to flow along naturally. We are able to see the ways of Providence at work, so we must take heart for our own troubled days.

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.

9:6-7 This is the first time since the reign of Jeroboam that Israel had a divinely appointed king, raised up for the specific purpose of executing the judgements of God on the house of Ahab and Jezebel

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 behaviour 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.

9:21  Notice we are reminded that the kings of Israel and Judah were aligned together.  We doubtless knew this from our reading of the narrative but it is emphasised here.  Marking the way in which Ahaziah was compromised by the intermarriage of his family with that of the kings of Israel.

2Kin 9:2,3,8  This record reminds that God appoints rulers (in this case Jehu) and remove rulers (i.e. Joram) to fulfil His declared plan and purpose .  God is still ensuring that His Will is being worked out today.  Therefore, we should not neglect to pray for those in authority because God has appointed them (1Tim 2:1-3).

2Kin 9:32-37 - a body of fleshly nature died as prophesied (1Kin 21:23) in a humiliating fashion with witnesses (Deut 17:6-7;1Kin 21:10;Matt 26:65), there was food and drink, there was bloodshed, dogs paid special attention to the hands, feet and head (Psa 22:16;Matt 27:29).

Much of the above was gleaned from Ray O'Hara in a Bible study class Sept. 4, 2012.

2Kin 9:30-31-

 2 Cor. 5:1-4 -

9:11-13             So it is clear that the servants, though understanding something significant had happened, had difficulty believing it until Jehu confirmed the significance of the visit. But their response was instant in giving allegiance to Jehu.

9:3     Here Elisha keeps the commandments of Elijah – 1Kin 19:16

9:13    In putting garments “under him” we see some sort of recognition of Jehu’s status. We see a similar event in the ministry of Jesus – Luke 19:36 – when he arrived in Jerusalem just before his death. So we might ask whether this was a long standing custom in Israel. 

The blood of God's servants and prophets

"And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel." (2Kin 9:7)

Notice how similar these words are to the woman of Revelation:

"And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration." Rev 17:6

This verse mentions saints and martyrs, but there are even closer references to the blood of prophets:

9:26  The historical record in 1Kin 21 does not mention the sons of Naboth dying but here we learn a little more. The implication is that Jezebel had also killed the sons of Naboth who would have had the right of their father’s vineyard upon his death.

9:5   The “burden” was spoken of in 1Kin 21:29 where God said that even though the evil would not come in Ahab’s reign his house would suffer destruction.

9:1      Notice, Elisha sends someone – not named – to anoint Jehu. In doing this Elisha is taking “a back seat”. This the similar to the way in which he, on a number of occasions, like the instruction to Naaman 2Kin 5:10 – is done by proxy so to speak.

9:33     The treading of Jezebel is likened – Rev 14:20– to the treading of a winepress.

9:14      It is evident that the fact that Jehu had been anointed king changed his behaviour towards Joram. His anointing changed the direction of his life completely, giving him a new focus which he then followed. In this it is like us when we accept Jesus as our saviour. We must change the way we view life and strive to keep God’s will.

9:37       Kings and queens and, for that matter, “important” men and women like to leave their mark, often by having prominent graves and Mausoleums built to mark their death. The end of Jezebel was to ensure that this could not happen for her.

9:7 Jezebel doubtless never gave a thought to consequences of her actions. She would not have considered that Yahweh would intervene on behalf of those she had killed. This blind disregard of the God of Israel is seen in the way that the leaders in the world think and act today. However we know that eventually Yahweh will intervene in world affairs and vindicate His people.

9:1 Notice it is a “box of oil” not a horn as was the way that God expected people to be anointed. In this it is like the anointing of Saul – the same Hebrew word is used as in 1Sam 10:1 where it is translated “vial”

9:3 Jehu is the only king in the northern kingdom who was actually anointed king at the behest of God. Of all of those that reigned in Samaria he was given a specific task to do by God. Sadly he, though initially, faithful turned to self-gratification.

9:34 The way that Jehu “ate and drank” and then dealt with the body of Jezebel gives an indication of the disdain he had for her. His concern was only because she was “a king’s daughter”.

9:3 Elisha was told that on completing the job of anointing Jehu he had to “flee”. Clearly this was not an instruction that was given to preserve Elisha’s life for it was not under threat when he went to anoint Jehu. Rather, I suggest, it is that God did not want him to stay around a man who was not really godly in all his ways despite his zeal for the things of Yahweh.

When someone is enthusiastic it is easy to miss the fact that the enthusiasm is not correctly focussed so it is best not to spend much time with such an individual.

v.15 is a reversal of Psalm 30:11. Jeremiah was inspired doubtless to do this on purpose - to make the point even more forcibly.

Whilst the language of Lamentations is poetical the horror of the narrative should be clear in our minds. Do not view the events recorded as poetic language. Whilst it is poetical in nature it describes what actually took place. Look in your marginal references to see how Jeremiah is relating events that had taken place during the time of his prophecy.

v.14 is also a reversal of the status that had existed previously - Deut.21:19, 22:15, 25:7, Josh.20:4, Ruth 4:11, Prov.31:23

5:2 Here is another quotation from Psalm 79 'our inheritance … strangers Psalm 79:1

And another quotation from Deuteronomy 28

:19-22 Notice that Jeremiah appeals to the everlasting nature of God to question why Israel is suffering.. The book ends on a very low and despondent note. And so should we be despondent that Israel is not a 'joy and praise in the earth' - but do we just take the current situation as normal and get on with our lives. Jeremiah certainly mourned for Zion.

5:9-14 Jeremiah, in a very graphic way, describes the consequences of the Babylonian invasion. It was not simply that the Jews went into captivity. There were privations and shame for them also.

V.21 "Turn thou us unto thee" True humility at last! A recognition that, as the punishments came from God, so forgiveness must come from Him as well, and repentance and renewal of purpose, by His grace and strength, will follow. "Renew our days as of old"  Mal 3:3-4

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.

Jeremiah concludes this sad book with acknowledging that the Jews have sinned against God (Lam 5:16). He realised that the Lord had justly punished them.  How sad that the remnant of Judea did not appreciate this too!

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.

5:15  Serving God had not all been toil and weariness even though Israel’s leaders seemed to think so. There had been enjoyable times. But now it was all gone. They were in captivity in Babylon. Instead of being God’s servants they were now slaves to the Babylonians. Who would you choose to serve? God or Sin.

5:8      In speaking of the servant being the rulers we see another example of the way in which Jeremiah shows that the curses of Deuteronomy 28 were fulfilled in the treatment of Judah after the Babylonian captivity – Deut 28:44

5:19    Against the background of Judah being in captivity and all seeming to be lost Jeremiah still recognises the permanence of God. This should encourage us to trust God even when things are going wrong in our lives.  God does not change. He is always there for us.

5:21-22      Jeremiah had spoken – Jer 31:31-34 – of a spiritual regeneration that was to take place in Judah. However it did not happen during the life of Jeremiah. Whilst it will happen at the time of the return of Christ Jeremiah felt that God had forsaken Israel. 

IN GOOD TIMES

Our situation is not as bad as that described about Jerusalem - not yet, anyway. Jeremiah described some of his observations about the fallen Jerusalem this way: "The elders are gone from the city gate; the young men have stopped their music. Joy is gone from out hearts; our dancing has turned to mourning." (Lam 5:14-15).

If we are not in the same sad state as the people of Jerusalem, then let us make sure that the good things he describes have not gone either.

- The elders sit in the city gate. Are our elders and wise brothers and sisters, husbands, wives, fathers and mothers guiding us with the wisdom of God?

- The young men make music. Are our young men (and women) leading us in praise and worship, expressing our love and thanks to God?

- Joy is in our hearts. No matter what the circumstances, do we have joy in the Lord? Do we show the joy of our hearts on our faces?

- We dance with joy. Do we?

Let's make sure we don't let go of the good things we have in the Lord and that his blessings on us are appreciated.

5:3  Whilst it may well have been that those taken captive could have lost their fathers and husbands there is a spiritual lesson here. Israel were now separated from their God who was their father – Jer 31:9 - and husband – Isa 54:5

5:1     It was not just that Judah had been removed from the land of Israel. It was that they had been disinherited of that which God had promised to give them. Given that God does not lie and is totally reliable the fact that their inheritance had been taken away indicated their sinfulness.

5:1-2      Whilst verse :1 might appear as if Jeremiah is lamenting literal gold clearly from verse :2 he is speaking of the “precious sons of Zion” – the inhabitants of Jerusalem. So, even though the people have been faithfulness Jeremiah is still concerned for them –as God clearly was also.

5:3      Israel were told  on a number of occasions to care for the fatherless and the widows – Exo 22:22, for example. So Jeremiah is appealing to God as a fatherless one imploring God to behave towards Israel as Israel should behave towards the fatherless and the widow,

5:7   the way in which the children here bore the iniquities of their fathers is that they suffered the consequences of the repeated rebellion of their fathers.

5:1-2 Is Jeremiah’s lament and prayer our sentiments also? Do we mourn for Zion and pray for its restoration as the capital of God’s coming kingdom?

5:20 In asking God why He has forsaken Israel for so long a time we should don’t think that Jeremiah did not understand why they were in captivity. After all he had been prophesying it for a long time. Rather it is the human despair in the prophet causing his response. We might ask “how long …?” with respect to the coming of his son but it does not mean that we doubt or do not understand why He has not sent His son yet.

5:11-12 Here we get an insight into what it was like when the Babylonians finally took Jerusalem at the end of the siege in the time of Zedekiah.

5:1-21 God knew already what had happened to Judah/ He has instigated their calamities. However Jeremiah is appealing to God to remember the people echoing the words that he had already spoken prophetically of the repentance of the nation – Jer 31:31-34

5:9  In speaking of the perils associated with getting bread we see a stark contrast with Israel’s experience in the wilderness on their way from Egypt. God provided manna for their needs in a situation where they were free from oppression!

Whilst we may from time to time struggle with the environment we live in and find getting enough to enable to eat we have free access to his word.

If we lament our situation maybe we should reflect on what God has and is giving us freely all the time.

5:2 The Babylonian captivity undermined the roots of the Jewish system of life. God gave His people an inheritance which they should have treasured. They had been given something by the Creator! It is that which he took away when He took them into captivity. Whilst the people doubtless did not see the magnitude of what they had lost Jeremiah clearly did in speaking about it.

How much do we value the promise of sharing the Diving nature – 2Pet 1:4

4 v. 6 - the light has been there right from the first day of creation. Jesus is described as the light too, in the context of beginnings in John 1:7-10. This light, we are now told, must shine in our hearts. Eph.5:8, 2Pet.1:19, 2Cor.3:18

3 v.7-18 Contrasts the law of grace in Christ with the law of Moses. Jews who sought to go back to the law did not appreciate the fact that Moses' shining face was a problem indicated the shortcoming of the law of Moses. 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 veiled 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.

What can we say about these chapters, when they are so hard to understand? Maybe it helps to see them as a commentary on John chapters 1 and 3. Here we have much the same topic being covered, which is that Jesus is the manifestation of the Godly character in human form. The whole point of 4v7-18 is that like Christ, we can also manifest this character (glory) in our lives (body, flesh). Here we find that the mission which was given to Jesus (John 1 v14, 18) is passed on to us (4v6). Paul goes on to explain that it is through suffering that this shining glory is produced (v8-11, 16-17). This suffering is further explained in Hebrews 12, culminating in v10 "He (chastens us) for our profit, that we may be partakers of His holiness".

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 immediately 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 Jer 31:34 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

4:8-9 In these two verses the apostle presents himself as a soldier locked in combat with an apparently strong foe, nearly suffering defeat. In four pairs of contrasts he describes his condition.

2Cor 4:18 - If we shut one eye and take a small coin and put it in front of our open eye it is all we can see. We need to look beyond the temporal coin and see with the eye of faith the greatness beyond. It reminds us of the faith mentioned in Heb 11:1,13.

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.

LIGHT IN CLAY JARS
 
Paul's thoughts about the light of God that shines out of our hearts, and our treasure of light hidden in jars of clay, strongly remind me of the story of Gideon when he went out with three hundred men and attacked the Midianite hoards.  Gideon's battle strategy was very interesting. He knew that God would fight for Israel, so he and his men took no weapons. Instead they each took a trumpet and a clay jar with a torch inside. Then when they had surrounded the camp of the Midianites, they blew the trumpets and smashed the jars letting the light blaze out, and shouted, "A sword for the LORD and for Gideon!" (Judg 7:16-20)
 
Coming back to Paul's words, we can now see the parable enacted by Gideon and his men. Our lives are represented by the clay jars. By ourselves we are empty, but God has sent light into the world in order that our empty lives can be filled with his light. But that is not where it ends. As the light inside us gets brighter it begins to shine from us, and the jar of our human nature gets broken leaving only the pure, glorious light of the knowledge of the glory of God in the face of Christ. (2Cor 4:6) By the light of the word and the sword of the Lord, sin is defeated.
 
So let's let God's light shine from our lives, while allowing him to break our dependence on our human natures, so that we can shine pure light for him, giving him glory.

DO NOT LOSE HEART
 
"We do not lose heart." (2Cor 4:16)
 
Are we losing heart or have we lost heart? Is our attendance at church erratic? It may be that the way people have acted or responded toward us, our needs, or toward someone we love,has put us off, and our love for what we were once devoted to has grown cold. Maybe we even feel anti because people seem arrogant, unfriendly or judgemental. Issues like these, and many others, are very real problems and will occur wherever there are people, to a greater or lesser extent. They can cause us aggravation, depression, negativity and sap what we have out of life - and when it happens we lose heart and leave. I have seen wonderful, dedicated people lose heart and leave because the church is not reaching their needs or changing with the times.
 
But wait. Before we throw out our church, the people in it, and the faith we have in God, let's stop and think. Paul said that the reason we do not lose heart is because we know that if God raised Jesus from the dead, he will also raise us and many more people by his grace. Then we will all be presented together to Jesus and achieve an eternal glory that far outweighs anything else.
 
Let's not let people put us off the glory that has been promised, but fix our eyes on the eternal things of God. With our focus on God's love and his awesome promises, we will not lose heart

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.

3:13-14        ‘abolished’ and ‘done away’ are translated by the same word. Paul is emphasising the point that those things ‘seen’ in the law will pass away as did the shining of Moses’ face.

3:15    Notice that the ‘vail’ is on the ‘heart’ the spirit is signifying that the Jews had a closed mind to the gospel in Christ in the Old Testament. So in 2Cor 4:4 the word ‘minds’.

3:16   We should not forget that there is a time to come when Israel will turn to God and worship Him faithfully.  Rom 11:25 teaches that blindness is only “until” Israel still figure prominently in the purpose of God so “all Israel shall be saved” Rom 11:26

4:1      All of those who have put on Christ in the waters of baptism are in the position Paul speaks of. We have received “mercy” from God. Does this realisation of what God has done for us help up when we are troubled? Do we focus on the bigger picture of the kingdom of God or do we dwell on our current circumstances. Paul says that the realisation we have should prevent us from fainting. 

3:1    We all like approval. However it is better to life a Christlike life and let others form their own judgment through observation than by trying to impress others and draw attention to ourselves.

3:17   The “liberty” Paul speaks of is freedom from the law of Moses.

3:18     The word translated “changed” <3399> is found in Rom 12:2 as “transformed”. Putting these two passages together we see the force of the point. It is an obligation that we change and that change takes place through the effect of the word of God which shows us the spirit of Jesus.

3:2      We find the idea of the believers being in Paul’s heart again – 2 Corinthians 7:3 and also in another letter – Phil 1:7

3:5          It is all too easy to think of others, or even worse ourselves, as having skills and talents without recognising that we only have a standing before God because of our faith in His promises. – 1Tim 6:7 – teaches us that we have brought nothing.

4:16 We might ask how our inner man is renewed each day. The answer is clear. It is renewed by the nourishment that comes from reading and applying God’s word. Job had a view of his food and the words of God which we should copy – Job 23:12.

3:1 When Apollos went to Achaia he was commended with a letter – Acts 18:27 – Even though there were some in Corinth who tried to undermine Paul he is making the point that he did not need to be commended to them as he had actually been involved in the formation of the ecclesia.

3:4 Both the first and second letter to the Corinthians show that there were many problems amongst the believers – both with respect to the way they lived and what they believed. However Paul still speaks with confidence about his expectations of them like he did in 2Cor 1:7.

It is all too easy to “write off” errant believers. We must be careful to try to see beyond the problem to the glory of the kingdom and encourage the errant ones with that hope rather than just abandon them.

5:5-7 The Holy Spirit gifts in the first century were a token of that which is to come. However in Corinth, and probably elsewhere, believers placed far more emphasis on those gifts than they did not living an acceptable life.

Paul emphasises the transient nature of the gifts with the word “earnest”.

3:14,15 When Paul writes about the old commandments being “done away” he is not saying that the Law of Moses was of no value. Rather he is making the point that something “better” has been introduced to replace that which was good. For this reason the word “better” is used many times in the letter to the Hebrews to contrast the Law of Christ with the Law of Moses.

4:6  The way in which Paul was inspired to include in his writing quotations from Genesis, Exodus and Habakkuk makes it clear that the Corinthian believes were expected to be familiar enough with the Old Testament to be able to see the source of the comments made and their relevance

3:12 The “plainness of speech” used by Paul is no licence for us to speak harsh words to those who we think are in error or in need of correction. Such actions should be undertaken in “meekness”  - 2Tim 2:25