Comments for March 6

12 v. 3 - When we consider how it is reported that the practice of circumcision - commanded by God - the bond of their covenant relationship that they had with him - fell away and was not obeyed, one wonders how many of these other laws were adhered to. 80 (14+66 v.5) days (for a girl) is a very long time to be restricted by the law. We need to learn, as ever, from Israel's disobedience, especially with regard to circumcision. In their ignoring of this essential command, they threw away their chance of salvation as God had organised it for them. Let us make sure that we don't do the same by ignoring His requirements now. Deut.30:6, and consider also the significance of Jesus' words in John 7:22-23 in this context.

The period of uncleanness for the woman is longer - twice as long - when she has a daughter.

12:2 Man child 7 days + 33 days = 40 days
12:5 Maid child - 80 days

This is not to say that a daughter is more unclean than a son. Rather we are reminded that Eve was in the transgression.

13:3 'hair turned white' See Matthew 5:36 the only place outside the law of the leper so I suspect that Jesus is referring to this passage. Jesus' point is that as it is impossible to heal oneself from leprosy it is impossible to change one's own nature.
Consider - there is a vast amount of detail about leprosy and how to identify and deal with men and women who have the plague but there is no information in the law about any other disease.
This is because leprosy is such a powerful pattern of 'sin in the flesh' that it is the only disease that is relevant to consider when talking about holiness.

13 v.37 - The Hebrew word used for the growing of this black hair is 06779 tsamach. It occurs 33 times throughout the OT in some very interesting places all of things which spring forth - usually from the ground, some good, some evil (e.g.Gen.2:9 speaks of the creation of plants and Gen.3:18 of the thorns and the thistles of the curse). Psa.85:11 speaks of truth springing out of the ground, and clearly points to Jesus - good which overcame evil. In this connection see also Isa.61:11 (spring forth) Jer.33:15 (grow up) Eze.29:21 (cause to bud) Zech.6:12 (grow up)

12:6 The 'young pigeon or turtledove' is what is quoted in Luke 2:24. Why is the order reversed in Luke?

ch.13 - The long list of details in this chapter break down into different aspects of the law of leprosy thus if we see the following verses as marking new sections of the description.
:2,:24,:29,:38,:47

EXAMINED BY THE PRIEST

Throughout the Bible Leprosy is used as a parallel with sin because it is a disease that eats away at the flesh of a person until they are consumed by it. The Hebrew word that we read translated as "an infectious skin disease" has traditionally been translated "Leprosy" and is the Hebrew word used to describe various diseases of the skin.

When someone discovered that they had a skin disease, whether it was leprosy or some other skin disease, they were to go to see a priest. The job of the priest was to examine the sore, rash or spot to decide whether it was infectious or not. God had instructed the priests and they knew what to look for.

Today we do not have priests to go to, while leprosy and other skin diseases are largely treatable. But we are still afflicted with the leprosy-like condition of sin and we do have a great High Priest in heaven, Jesus Christ. So let us regularly appear before the Lord Jesus Christ and let him examine our lives. Let us allow him to show us our sin and do for us what the priests could not do - to forgive and cleanse us from our sin. Then may we go and sin no more.

12:3 Circumcision on the eighth day is in fulfilment of the command to Abraham - Genesis 17:12.

13:47 In saying that the garment was also unclean - even though it was an inanimate object with no feelings or conscience - marks the point that uncleanness is contagious. It can be passed on. The lesson for us? 1 Corinthians 15:33.

12:7 It is clear that the offering of the sacrifice did not stop any issue of blood.  In the same way an animal sacrifice cannot of itself take away sins. Rather it is God who accepts the offering and counts the person clean or forgiven. So Even under the law of Moses forgiveness / cleanness was by God’s grace, not man’s works.

Lev 13 -  Notice the number of times that the priest shall ‘look’ and in looking will see the evidence of leprosy. An indication of the obvious nature of our sinful nature.

Lev 13:41 forehead bald The falling out of the hair, when baldness starts at the back of the head, it is said to be something that creates a suspicion of leprosy: hence when baldness starts from the front (forehead) "He is clean"

Leprosy is synonymous with sin in the flesh.
When a person contracted such a physical disease, he was followed closely by a priest who made pronouncements on the state of the one afflicted.  Being ceremonially unclean meant separation from the community until the situation had rectified itself.

The Lord Jesus healed lepers of their physical ailment (Matt 8:2) and sent his disciples to do the same (Matt 10:8).  But His greater act was to heal spiritual leprosy, i.e. sin in the flesh (Rom 8:1-5).

The priest was to be what we call the "Medical Officer of Health". We should note that the idea of a doctor does not appear in the Law of Moses,

13:45 The person who was suffering from leprosy exhibited the tokens of being affected such as; rendering of garments, uncovering of the head, and the wearing of a moustache. All these external marks of grief were intended to proclaim, in addition to the exclamation "unclean" that a person was a leper, whose company one must shun.

12:2-3   That the period of uncleanness ended with the circumcision of the male shows that circumcision was the one way that the male could be clean – by associating himself with the promises to Abraham. Maybe that is why Israel regarded the gentile as unclean – Acts 10:28

13        The endless detail associated with identifying leprosy – it would manifest itself in so many different formats – highlights the ubiquitous nature of sin. That the priest had to identify it teaches that ‘flesh’ cannot identify what is sin and what is not.

It is interesting that we still regard the postpartum period today as being 6 weeks. (cp after male child).

13:46  In compelling the unclean to dwell ‘without the camp’ we learn that sin for that is what leprosy represents – mars fellowship.

12:8 Two turtledoves or two pigeons. This was the offering made by Mary and Joseph, it provides the evidence of the poor and humble condition of the family.(Luke 2:24)

13:3     The repeated use of the word ‘look’ and related words in this chapter highlights that the determination of the condition of leprosy was a subjective matter. The final decision was left to the priest.

Circumcision of the male child takes place on the eighth day after birth (12:3). Vitamin K is the fat soluble vitamin responsible for coagulation of the blood. Newborn babies are at risk of vitamin K deficiency, especially if they are breast fed (which would have been the case in the Israelites experience). Thus, Yahweh, in His wisdom, commanded circumcision to take place eight days after birth when sufficient clotting ability would be present.

A sin offering had to be made by the mother after the birth of a child (12:6). It was not a sin to have children per se, as that was approved by Yahweh (Psa 127:3). However, Yahweh is reminding His people of the sin of Adam and Eve in the garden. Hence, the challenges of childbirth (Gen 3:16).

Notice that for the sin offering, the woman had to give a lamb and a bird (12:6). However, if she could not afford a lamb, then two birds would suffice (12:8). Mary, the mother of Jesus, was poor and so could only offer the two birds (Luke 2:24).

12:8 This is one of the many occasions when the offer’s financial condition determines the value of the offering made. This provision is because God does not expect a man to give to God more than he has -2Cor 8:12

The problem with leprosy is that it can start small, maybe as a spot or as scaly skin.  Constant vigilance in monitoring a person's situation was given by the priest.  He would not allow the leprous person to contaminate the community.  That person would be separated until there remained no more leprosy.  Only then would he/she be allowed back into the community.

The problem with spiritual leprosy is that it also starts small.  Unless the situation is tended to right away by the leaders of the ecclesia, the leprosy will grow and affect other members.  The member who is promoting false doctrine should be dealt with right away.  If he/she does not relent from their stand, then they must be separated.  Constant checking to see whether the situation has improved should be made.  If there has not, then the member will continue to be separated.  But, if the brother or sister relents of their false doctrine, then they can be accepted back into the ecclesia.  What cannot happen is that the member is separated and no further contact is made from the ecclesia.   

Lev 13:5,30 - V5 Examination is similar to judgment day on the millennial 7th day; V30 if a sore/plague (perhaps echoing spiritual uncleanness) goes deeper than the outer flesh to affect a person's inner being then the person is unclean.

13:4,5,11,21,26,33,50 There are a number of time when, having examined a potential sufferer of leprosy, the priest defers judgement for a week. Herein is a wonderful principle. God does not rush into making a decision. If there is uncertainty the man is given the benefit of the doubt. Do we treat our fellow believers in the same way or do we rush into a decision even if we do not have conclusive evidence?

13:3 Notice that the priest pronounces – makes – the man clean He is separate from God so God is not mentioned. However when the man is pronounced clean that takes place ‘before the Lord’ –Lev 14:11

CANT HIDE SIN

"Therefore confess your sins to each other and pray for each other so that you may be healed."(James 5:16)

You could hardly hide leprosy or any of the infectious skin diseases that God described to Israel in the Law of Moses.

I suppose God could have told the people with an infection to cover up their sores with a long sleeved coat and to carry on their business, not letting anyone find out about the rot in their flesh hidden just under their clothes. But had he said this, many more people would have been infected with the same deadly diseases and the whole community would have been wiped out. Israel could not afford to hide their diseases for fear of spreading them.

 Instead, in certain cases, "The person with such an infectious skin disease must wear torn clothes, let his hair be unkempt, cover the lower part of his face and cry out "Unclean! Unclean! As long as he has the infection he remains unclean; he must live outside the camp." (Lev 13:45-46)

Sin is also a rot that settles into our spirits. Our gut instinct is to hide it, put a mask over it, so that no one else will see it. But if we confess our sin, as the diseased person had to show they were unclean, people can pray for us and we can be healed. This goes right against everything our culture tells us us to do, but lets do it any way. It is better to be healed than to remain unclean.

13:9   Skin disorders are fairly common and over time the average Israelite would be able to, for himself, decide what the skin disorder was. He would, on many occasions, be able to decide for himself whether he had one of the forms of ‘leprosy’. But just as without God’s word we cannot know what sin is the Israelite was being taught that he had to rely on God’s representative on earth to establish the truth of the condition.

13:25-27         The priest was only able to observe whether leprosy was present. He could decide who was unclean or not but he was unable to actually change the status of the person by removing the leprosy himself – It required Jesus to do that. Likewise we can see whether another – or even ourselves – have sinned. However forgiveness ultimately is in the hands of God.

 Lev 12:6-8.

13:6,34      On these two occasions the man who had presented himself to the priest with the suspicion that he was leprous. However on investigation the priest is able to pronounce him clean. Nevertheless he still has to “wash his clothes”. The reason is highlighted in 1Thess 5:22. The man had to avoid all appearance of evil”. 

No cure in the law

Does it strike you as odd that in Chapter 13 there is no mention whatsoever of medicine or a means to heal any of these conditions? Yet God is the one who cures diseases (see Exo 15:26, Psa 103:3), so we would expect this to be mentioned wouldn't we? I think the answer to the conundrum is that the law was not in itself concerned with salvation. The law was there to highlight sin, and provide a structure by which people could interact socially and have a common set of rules to abide by. At best it allowed for people to be classed as "clean" some of the time in order to be acceptable to take part on acts of worship such as a yearly sacrifice and fellowship meal (see for example 1Sam 1). This chapter highlights a most important truth -- that the law could not save. We, Gentiles, need to be acutely aware of this in case we are lured into a religion of "do this; do that; and be saved". God's healing comes by prayer, as a free gift, and is totally unrelated to the law of Moses. Both Elisha and Jesus healed Leprosy and it is instructive to find those passages to look at what the leprous person had to do in order to access that healing.

13:4  The way that the leper was to be “shut up” is like the sinner who has no accepted Jesus – Gal 3:22.

13:50  when it appeared that there was leprosy in a garment an instant decision did not always take place. Thu we see that when there is uncertainty we should take time to evaluate the situation before coming to a decision. It not always necessary to make an instant judgment on matters. Sometimes it is good to allow time to see if the perceived issue exists or not.

13:3   23 times in this and the next chapter we learn that the priest has to “look” – that is he had to examine the evidence to establish whether leprosy was present in its different forms. This was not, however a “witch hunt” it was an examination to see what could be done to establish the situation in relation to fellowship with God. Whenever we have to look into matters relating to problems with others our objective should be to establish truth so that action can be taken. We should not be seeking to destroy the ones being looked at.

13:7      repeated examination by the priest is a common feature of the laws relating to leprosy whether in an individual, a building or in cloth. During the period between the various examinations by the priest there would be uncertainty. This is not so of our relationship with out heavenly Father. When a sin is forgiven it is instant. Something we should both accept and rejoice over.

13:3 Fourteen times in this and the next chapter do we read that the priest had to “look” on the individual who was suspected of, or actually had, leprosy. The appearance of leprosy in a person was visible to all. Just as we should realise that the way we live is visible to all.

12:6 a “lamb” was one element of what had to be offered. However when Jesus was taken to the temple there is no mention of a lamb being taken. We might conclude that a lamb was not taken because Jesus was, in prospect, the lamb. The lamb that was to take away the win of the world –John 1:29

13:2 The “blemish” spoken of here which rendered a man unclean in the sight of God was not in any way related to the man’s behaviour. It was simply a matter of how his skin appeared. The man had no control over it.

This is like our nature. We inevitably sin because we are Adam’s children. That is not our fault, In fact it is inevitable.

In this state we must recognise that we cannot have fellowship with God as long as we remain “in Adam”. But, unlike the man spoken of in this chapter, we can change our situation by passing through the waters of baptism and becoming “in Christ”.

12:4-5 We might wonder why uncleanness lasted longer for a female child. No explanation is given and it cannot be that in some way the Creator thinks less of female children.

Maybe it is a mark of the fact that the female child is destined to bring more sinners into the world through birth. Though this maybe countered by the fact that the man child is also involved in pro-creation.

So I wonder. Any ideas?

13:43 the presence of leprosy I the forehead of a man contrasts with the way in which Aaron was to wear “holiness to the Lord” in his forehead – Exo 26:36. One cannot imagine a man with leprosy in his body being seen as “without blemish”. However we who are sinners can be presented blameless through our faith – being counted blameless before God.

113:6 - The correct way to view God's power is from our own position of total reliance on Him, which brings about humility. Here we are shown how God demonstrates that for us, but humbling himself to look down on us - Ps.11:4, 138:6, Isa.57:15, 66:2.

Psalm 113 This Psalm presents a wonderful contrast. The creator of the universe humbles himself that he might elevate those who are of 'low degree'. His son was involved in this for our sakes in taking on him the form of a servant [Philippians 2:7] - do we appreciate the majesty of what our God has done for us?

Psalm 114 In speaking poetically of the events of the entry into the land of Canaan the Psalmist was giving an exhortation to Israel. If the physical creation could respond to the majesty of God why should they be fearful of elements of His creation - their enemies?

114 v.7 - The concept of the earth trembling at the presence of the Lord is often in the context of natural occurrences such as thunderstorms or even earthquakes and volcano eruptions. Psa.77:18, 97:4,5, 104:32

113:7 in speaking of 'raising up the poor' we see a repeating concern that our Father has. Of course it is not that material poverty is to be replaced with material plenty. Rather the poverty is a poverty of spirit - that is a recognition of one's own position. It is those of whom Jesus speaks Matthew 5:3.

113:3 In stating that God's name will be praised we have an indication of the state in the kingdom. That the gentiles will also be involved is seen when similar words are used - Malachi 1:11 .

114:1-3 This speaks of the Exodus of Israel from Egypt and their entry into the land of Canaan. SO when we read of the earth trembling (:7) speaks of the inhabitants of Canaan whose fear is exemplified by Rahab Joshua 2:9-10

113:6-7 If God can humble Himself to ‘behold the things … in the earth’ we should have no problems ‘condescending to men of low degree’ (Rom 12:16)

114:8 This seeming poetic language is a description of what happened in the wilderness. Israel were provided with water from the rock. So we learn that as well as flowing out of the rock it gathered in a pool – which would have made watering the animals easier than if it had to be gathered in skins and taken to them.

Psalm 113  This Psalm was probably sung on Israel's three national feast days; The Passover, Pentecost, and the Feast of Tabernacles. Psalm 114  This short historical song describes some of the events of the Exodus from Egypt, and of the entrance into the Promised Land.

Psa 113 reminds us of the magnitude of Our Heavenly Father.  It is difficult for us to grasp the scope of His majesty, but constant reflection on Him will expand our horizons.
 
Psa 114 The wonderfully poetic language of this psalm illustrates the power and control that Yahweh has over nature (sea, river, rock) and nations (mountains, hills). 

These all trembled as Yahweh exerted His power both in the wilderness and in the land.

Psa 113:6 is a most remarkable verse.  God humbles Himself to view things in Heaven and earth.  God is so great, so good, and so far above our thoughts, the psalmist says, that He brings Himself down, or abases Himself (as this word is also translated), just to see the things He Himself has made. Truly, our God is great.

113:4 - 'glory above the heavens' - it is helpful to have phrases like this that help us to try to get a perspective on God's greatness, which we can barely begin to comprehend, and yet phrases like this provide us with humility that we might praise God better. 8:1, 19:1, 57:5,11, 97:6, 108:5

113:5   In asking ‘who is like unto the Lord our God’ the Psalmist echoes the words of Exo 15:11 which was spoken joyously because of the overthrow of the Egyptians.

114:1    The use of the phrase ‘strange language’ shows that the time in Egypt was a fulfilment of the curses of Deut 28:49.

Israel is the national son of God, but Judah represents His only begotten son Jesus (114:2).  Both were called out of  Egypt (Matt 2:15).

113:3 Whilst the Psalm has ‘the Lord’s name is to be praised’ Mal 1:11has ‘my name shall be great among the Gentiles’ indicating that the gentiles will be involved in the kingdom. Whilst we know this we should remember that this was part of the ‘mystery’ that was ‘hid’ from the Jews before the preaching of the apostles.

114:5 Jordan ‘was driven back’ when Israel entered the land of Canaan. So the Psalmist is not using mere poetry. He is, by inspiration, reflecting on an historical event.

113:5-6  It is all too easy to forget the majesty of God and His willingness to associate with us. On the one hand we might think of God as so high and lofty that we cannot associate with Him, or on the other hand diminish Him so much by viewing Him like a ‘mate’. The balance must be struck from an understanding of Scripture.

113:6 The word humbleth (KJV) comes from the Hebrew word shaphel meaning to depress or sink. And so, the sense is that Yahweh, who dwells in perfection in His dwelling place, condescends to come down and visit His creation on and around the earth. In His mercy, He is willing to uplift His people (113:7-9).

114:1-4  We move from Egypt at the entry into the land of Canaan under Joshua with no mention of the rebellion in the wilderness because the focus of the Psalm is not upon Israel but upon God and His power.

114:3 We saw in an earlier comment links with the deliverance from Egypt. Here we have a very specific reference to the crossing of Jordan.

113:9  The comment about barren women keeping home is saying that God makes women (some) fruitful in bearing children.  It was ‘of God’ that Eve conceived. Hannah likewise. Also the wives of the patriarchs were all barren until God intervened. And then there is Elizabeth – the wife of Zacharias. Whilst Mary was not "barren" in the sense that the women mentioned were, her conception required God's intervention similarly to the barren women. Barrenness is the environment in which God fulfilled His purpose.

1. By tradition Psalms 113 and 114 were sung before the passover meal and to celebrate Israel's Exodus from Egypt (being in Egypt echoes a state of being in bondage to sin).

2. Psa 113:5-7 - while referring to God, it perhaps also reminds us of Christ who manifests his Father's glory and humbled himself to enable a resurrection of the poor and needy.

3. Psa 113:6 - "humbleth"<8213>.

4. Psa 113:7-9 - seems to be taken from Hannah's prayer (1Sam 2:8).

5. Psa 113:9 - a number of barren women in the Bible had children including Sarah (Gen 21:1-3), Hannah (1Sam 1:5,20), and in a symbolic sense Mary (Matt 1:18) - Hannah's words (1Sam 2:1,2,5,7,8) were similar to those of Mary (Luke 1:47,49,53,52).

1. Psa 114:1 - the world speaks a different language than believers, we have to flee the world and its ways.

2. Psa 114:2 - "Judah<3063> was his sanctuary<6944>, and Israel<3478> his dominion<4475>" - Judah in this case perhaps reminds us of Jesus.

3. Psa 114:3 - the (Red) sea fled (Exo 14:21-22) and the Jordan River was driven back (Josh 3:13-17) - perhaps this reminds us of burial, baptism and the washing away of sins so there can be entrance into the millenial land of rest with Jesus as king.

4. Psa 114:4,6 - earthquake? (Matt 27:51-52;Zech 14:4-5).

5. Psa 114:7 - is it possible that "Tremble"<2342> suggests the pain and turmoil of the process of birth of the nation of Israel with ultimately Jesus as king.

6. Psa 114:8 - God provided the living water (Exo 17:6-7;Num 20:11;Isa 53:5(stripes);1Cor 10:3-4;John 4:7-15;7:37-39;Rev 22:1-2.

What have we done to praise the LORD today? The instruction is quite clear that praising the LORD is something we must be doing as servants of the LORD. Not only must we be doing it once in a while, but we should be praising him every day.

"Praise the LORD. Praise, O servants of the LORD, praise the name of the LORD. Let the name of the LORD be praised, both now and for ever more. From the rising of the sun to the place where it sets, the name of the LORD is to be praised." (Psa 113:1-3)

So what have we done to praise the LORD today? Here are eleven suggestions:

1. Tell God how awesome he is as you pray.
2. Give him thanks for as many things as you can think of.
3. Tell someone else how great your God is.
4. Sing a song of praise.
5. Play music to him on a musical instrument.
6. Play a praise CD and join in singing or meditating on the words.
7. Leap and dance with praise in your heart.
8. Write an expression of praise and post it on your blog, facebook or email it to as many people as possible.
9. Get together with others and praise the LORD together.
10. Take God at his word and obey him, no matter what.
11. Let your face and attitude show your joy in the Lord.

114:4,6 Verse 6 looks like a repeat of verse 4 until they are examined more carefully. The first occasion states, in poetical language, what the earth did. The second occasion is a question. Why did the mountains and hills “skip”? It was because, figuratively, the land recognised the majesty of God in delivering Israel from Egypt. 

113:5    It is relevant for us to reflect on the uniqueness of our God. It is He, and only He, who can offer salvation. We may make gods of other things but they can only bring death.

Psalm 113

Verses v3-7 are taken from Hannah's prayer in 1Sam 2:1-10.

Psalm 114

Verse 1 refers to the Exodus from Egypt - see Exo 12

Verse 3 refers to the parting of the red sea (Exo 14) and of the Jordan (Josh 3)

Verse 7 refers to Deut 2:4 and Judg 5:4

Verse 8 refers to Exo 17:6 and Num 20:8

113:1    One may ask why the name of the Lord is to be praised. We are not simply to keep repeating His name. Rather His name embodies His character ad it is that which is worthy of praise – Exo 34:6-7

113:4  The way in which God is “high above the nations” relates both to His status and His morals.

Psa 113:7

“He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill.”

Meir Ben Dov in his book, “The Western Wall,” uses this verse for the following event:

King Sultan Selim, the first Turkish ruler to conquer Jerusalem around 1517 CE, and father of Suleiman the Magnificent, saw a woman dump her garbage not far from his royal residence. He was angry and questioned why she did so. She replied: "do not be angry that I came with a bag of garbage to your royal court. I meant no offence to you. The king, may he rest in paradise, listened to everything the woman had to say and then told his slaves to detain her until he had investigated the matter to see if she spoke the truth …. His slaves brought to him many others who brought (sacks of garbage) and he interrogated them and found that they told the same story as the woman." They had this tradition that anyone who brought their garbage and dumped it here was performing a "meritorious deed." "He (the Sultan) opened his store of silver and gold and took several bags of coins as well as a basket and a hoe which he slung over his back. He issued a proclamation: ‘All who love the King and want to give him satisfaction should watch and follow suit!’ He then went to the garbage heap and scattered a bagful of coins so that the poor should dig for them, and, out of their love of money, clear the garbage away. He (the Sultan) stood over them and encouraged them…. Every day he scattered more coins…. For some thirty days, more than ten thousand people cleared away garbage until he revealed the Western Wall and the foundations as they can be seen today by everybody.”

This site, cleared out by the Muslims during the Ottoman Empire, was not the part of Solomon's Temple. It was the Western Wall of the Haram esh-Sharif, a Roman military camp of Fort Antonia. So, how did this site come to be the holy Jewish wall of prayer? I quote, “With the advent of Rabbi Isaac Luria around 1570 C.E., the 'Wailing Wall' became a prominent holy fixture among Jews. This was because of the influence of Rabbi Luria. He was a most powerful mystic and religious leader among the Jews…”

Rabbi Isaac Luria (1534-1572), a very charismatic individual, was the founder of the Lurianic Kabbalah, a form of mystic Gnosticism – Encyclopedia of Religion, Vol 9 page 54,55. Amongst his numerous pagan beliefs, he believed in soul migration, and that the souls of Adam, Moses, Elijah, and the Messiah were in him! In the Encyclopedia of Judaism, pp. 679,680, we read how he identified unmarked graves - like who could disprove him! “During the sixteenth century, many graves of Mishnaic and Talmudic rabbis were miraculously identified in Palestine and became the loci of individual and organized pilgrimage”… and veneration of these "saints," pp. 688,699. As a visionary, he identified numerous geographical locations too, all proven to be false! Legends of Jerusalem, pp. 176,277, by Zev Vilany.

“Luria was the first person in Jewish history (450 years ago) to point out the present ‘Western Wall’ (the ‘Wailing Wall’) as the place to assemble for the Jewish people and where they ought to worship God. No Jewish person had ever gone to the ‘Wailing Wall’ (as we call it today) until Luria told one Rabbi Abraham Halevy that he was worthy to see the Shekinah (the Divine Presence)” - Zev Vilany.

The acceptance of the present “Wailing Wall’ was inspired by false visions and false miracles! The present day Wailing Wall is actually the Western Wall of Fort Antonia, the remains of Herod’s temple, not Solomon's temple! “The true Temple was located over the Gihon Spring on the southeast ridge of Jerusalem. There can be no doubt of this fact. It is time for all people to abandon these false religious sites” – The Temples that Jerusalem Forgot, Ernest L. Martin, PH.D., July 2000.

http://popular-archaeology.com/issue/june-2013/article/wailing-at-the-wrong-wall

113:3  Here the Psalmist echoes the words we find in Psa 50:1. Despite what we see in the world around us at the moment things are going to change. God will be glorified everywhere. We should take comfort that whilst the politicians of the world think they have the solutions – but only take us further from God – the promise He has made will be kept.

BABY ANIMALS

People have a thing about baby animals. YouTube is full of them. I suppose it is that they are small, cute, cuddly and vulnerable that we just need to pick them up, touch them, stroke them, protect them and smile at them. We have the power over baby animals to either help or harm them. We are usually much bigger and stronger than they are.

I wonder if God sees us in a similar way to the way we see baby animals. Listen to this: "Who is like the LORD our God, the one who sits enthroned on high, who stoops down to look on the heavens and the earth? He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes, with the princes of their people. He settles the barren woman in her home as a happy mother of children." (Psa 113:5-9).

God is much bigger and stronger than we are, though I suspect most of us do not have the 'cute' factor that baby puppies have. He chooses to care for us for our good, just as we might do for a baby animal. He is patient, gentle, and even when we don't understand what He is doing, we can be sure it is for our best.

Let's respond to Him in thankfulness and praise, trusting Him in whatever way He chooses to deal with us.
 

114:3    Here we see the drying up of the Red Sea and the parting of Jordan. Events at the beginning and the ned of 40 years of rebellion. The rebellion is not mentioned because the Psalmist was inspired to speak of Gods mercy.

114:1-8 Whilst the Psalm speaks of the deliverance from Egypt and the entry into the land of Kannan there is no mention of the rebellion in the wilderness. When He is talking to us of His generosity our sinfulness slips out of the picture because of His mercy.

113:3 Whilst the morning and evening sacrifices marked the beginning and end of the daily praise to Yahweh we should remember that all the days of a man’s life was to be filled with praise. This was achieved by living a life in harmony with what God commanded. What was true of Israel in the past is true of us today. How much of our life is filled with a conscious desire to do God’s will?

113:3 The critic of the Bible might say that it is impractical – nay impossible – to praise God all our waking hours. Such a criticism would ignore the fact that praise is more than singing and speaking of Him and His greatness, The “fruit of our lips” (Heb 13:15) extends to the things we say and the way in which we live. So rather than being impractical it is our obligation to praise our father all our waking hours in the way that we live before Him

114:5 When considering the way that God has worked in the past. On this occasion with the stopping of the Jordan when Israel entered the land of Canaan, we should reflect that here is an example of God’s ongoing control of His Creation.

113:9 The comment about “barren woman” – notice it is a singular woman alerts us to the fact that it was to be the seed of the woman – Eve – that was to bring salvation. God had to intervene to produce fruitfulness in Mary, and in Sarah, Rebekah and Rachel also that His purpose was fulfilled.

5 v.3 - A study of the uses of the concept of nakedness in scripture is very worthwhile. It starts back in Gen 2:25 and goes through Gen 3:7-11, Ex.32:25, Rev.3:18, 16:5. Today's chapter is a continuation of an argument, showing us the way that we should be clothed - with (v.5) the earnest of the Spirit, for we walk by faith, not by sight.

5:2,3 - In speaking of being 'clothed' and 'naked' the apostle is echoing the language of the fall in Genesis 3. In particular (3:21) 'clothed' 'naked' (3:7). So when we see 'if one died for all' (:14) quoted from Romans 5:15 Paul developing the argument that Christ died to deliver those who are condemned through Adam's actions. That is why 'the ministry of reconciliation' (5:18) has been committed to 'us'.

6:1 Being a 'worker together with him …' is a wonderful privilege. I wonder whether we really appreciate that our lives in Christ are a working with Christ?

ch.7 - More uses of the word 'comfort'
7:6 Comforteth
Comforted
7:7 Consolation
Comforted
7:13 Comforted
Comfort
Paul returns to the theme introduced in chapter 1. Paul received encouragement because he heard how the brethren and sisters in Corinth were through the words of Titus. We should consider how we should feel when we hear that brethren and sisters we love are doing well, we might also consider how we should feel if they are suffering.

5:18-19 Isn't it wonderful! God was working in Christ for our reconciliation and now we are reconciled we have the opportunity to share this knowledge with others!

6:18 The offer that God would be the father of those who 'came out' draws on the promise of 2Samuel 7:14 showing that we can be involved in those wonderful promises that God made to David.

7:1 Knowing the things that those in Christ do know should actually change the way that one thinks and behaves. But does it?

2Cor 5:19 "that God was with Christ"  How was God in Christ?  By the nature of His birth. The Son received from His Father the divine strength to overcome His sin prone human nature ( received from His mother) which claimed all before Him as sinners. The virgin birth gave Christ "A spirit of quick understanding" for His redemptive work. (Isa 11:2)  By communion with His Father; through prayer, (Mark 1:35) through the Scriptures, (Matt 4:4,7,10) through angelic ministrations. (Matt 4:11, Matt 26:53) This is the great revealing of God manifestation in the flesh. (1Tim 3:16)  As such the Son (in character) was the very stamp and impress of His Father.    

V.10 Some erroneously take such verses as 5:5,8 to claim that souls go flying off to heaven at death.  If that were the case, then why would there have to be an appearance before Christ on earth for judgement? (Acts 1:11, 2Tim 4:1).  The next waking moment, after death, will be with Jesus at the Judgement Seat on earth.

It should be understood that the reward, which is reserved in heaven (1Pet 1:4) will be dispensed on earth (Matt 6:10, Rev 22:12).
 
6:14,17 Just like the conditions of the leper we read about in Leviticus, we must separate ourselves from sin.

However, like the Lord Jesus, we must reach out to (spiritual) lepers. Our aim is to bring them to Him for cleansing.

2Cor 5:18 The Corinthians truly needed to understand that they had 'the ministry of reconciliation'. They had so many problems, it would have been easy to shun those with problems for example the man who 'had his father's wife' 1Cor 5:1. To shun such a one would be easy. Reconciliation is far more difficult. It required effort on the part of all. How do we fare with those who have fallen? We can define what is right and wrong easily. But can we minister reconciliation?

2Cor 6:14 Whilst we commonly use this verse to teach - rightly - that marriage with an unbeliever is wrong how do we feel this verse relates to business relationships?

2Cor 7:1 The end of chapter 6 has highlighted the wonderful things that God is willing to do for us - So these things should motivate us to 'cleanse ourselves'. The chapter division is most unhelpful.

7:1 - we are instructed to cleanse ourselves here - as, we are told, this perfects holiness in the fear of God.  We do this by throwing ourselves on His mercy.

 5:17 One's walk or life in Christ is governed by faith (the evidence of things not seen) that great hope of becoming heirs of the promises made to Abraham. One is no longer walking in a manner where the appearance of the material things of the world are first and foremost..

5:4 In saying ‘swallowed up’ Paul again quotes Isa 25:8 which he has already spoken of (1Cor 15:54).

6:4  Paul returns to the subject of being ministers of the gospel – from 3:1 as he speaks about the way we live – patience.

7:2 This plea from Paul is heartfelt. Paul’s apostleship had been questioned 2Cor 3:2. His authority to live of the gospel 1Cor 9:9 and had been accused of benefiting directly from the Corinthians 2Cor 12:17

In 2Cor 5:18,19 God is described as working through Christ, in reconciling the world to Himself.  The believers in a Trinity completely miss this sort of point. God had decided that the only way for a sinful world to come back to Him was through the sacrifice of a sinless man – but One who was a man. God therefore asked Mary to agree to giving birth to His Son, and He asked His Son to die for the sins of the world. In dying, Jesus Christ not only stamped on the head of sin (Gen 3:15), but also effected the means whereby He could ascend to Heaven, and live with God. He is now a faithful High Priest (Heb 9:11-28), and soon to be the King of the world.

The passage that Paul quotes 6:17 from Isa 52:11 is part of a chapter that talks about the return from captivity, esp the end time at the establishment of the kingdom Isa 52:1. The thoughts from that chapter are echoed in much of what Paul says in chapters 5 & 6, about our longing for the kingdom, for the heavenly Jerusalem, for the at-one-ment with the Father.

When we read 2Cor 6:14-16 we are so used to reading it only in the context of marriage. In fact, Paul does not say anything about marriage specifically here, and we have to remember the broader implications of any relationship that we may enter into, including marriage. The context is one of developing holiness, and this should pervade all aspects of our lives. Although we often are quick to judge in instances of marriage, how often do we show concern about a bro/sister's other relationships eg work, recreational?

6:9  ‘as chastened, not killed’ quotes Psa 118:18 which is a prophecy about the ministry of Jesus. So we see those who are workers with |God (verse :1) fellowship the sufferings of Jesus.

5:5     Here as in 1Cor 1:22 Paul speaks of the Spirit gifts as only an ‘earnest’ – that is the kingdom will bring a greater manifests ion. An important consideration when writing to the Corinthians where some of the brethren and sisters were obsessed with the gifts. These passages put the phenomenon seen in Corinth into its true perspective.

For many there will be a resurrection and then judgment when Christ returns to earth - Dan 12:2; 1Cor 15:21; 2Cor 5:10; Matt 16:27; 1Cor 4:5; Rev 22:12.

For those who are rejected at judgment there will be weeping and gnashing of teeth followed by destruction (not some form of life with eternal torment) - Luke 13:28; Psa 145:20.

Those accepted will reign on the earth with eternal life - Matt 25:34; 1Cor 15:18-24; 1Cor 15:45-57; Dan 7:14,27; Rev 5:9-10; Matt 5:5; Prov 11:31; Jer 3:17; Isa 51:11; Isa 2:2-4; Isa 9:6-7; Isa 11:1-10; Num 14:21; Psa 72; Mic 4:1-3; Titus 1:2; Luke 1:32-33; Psa 37:29; Hab 2:14; Rev 11:15; Rev 22:5.

2Cor 7:5-7 - These verses directly demonstrates the principle explained in 1:3-6. While Paul and his companions were so anxious they "despaired even of life" (1:8), God's means of comfort was to send a brother with news of the brothers and sisters at Corinth. That's worth thinking about for a few minutes.

5:3 After sinning, Adam and Eve were found naked and ashamed (Gen 3:10).  Yahweh then covered them with an acceptable covering (Gen 3:21).  That covering pointed forward to Jesus as being the universally acceptable covering for sin (Rom 4:7). 

Coming into covenant relationship with Yahweh through belief in the gospel and baptism into Jesus’ Name, covers one from sin (Mark 16:16).  

But, this is not a case of: once covered always covered.  It is up to the covered individual to keep his/her garments clean by rendering acceptable service to the Lord.

If Jesus comes back and finds one’s garment unclean, it will be the same as if he/she were not covered at all, like Adam and Eve just after they had sinned (Rev 16:15).

5:15 A saint is a sanctified person in Jesus.  As such, a saint lives according to the spirit of His Christ, and not according to the flesh.  Look what Paul was prepared to do in his attempt to accomplish that (6:4-10).  What are we prepared to do?

7:10 The world is sad over the loss of people and goods.  When the people of the world suffer loss, they always want to know why?  But, they do not seek for the right answers in the right place, The Word of God.  And so, they continue to suffer until death takes them, forever.

The saint does not care about worldly loss, because he/she has the hope of eternal life, when all things will be made right.  But, the saint is very concerned about any breach of obedience.  The sorrow of doing the wrong thing, of letting down Yahweh and His Son after all that was accomplished for him/her can be unbearable. Fortunately, a contrite heart, seeking forgiveness, can always find grace once more.

5:15 Not living unto themselves is drawing upon Paul’s comment to the Romans in Rom 6:11-12

FROM THE INSIDE OUT

I can change my clothes, but it doesn't change my character. People talk about wolves in sheep's clothing. They look the same as sheep on the outside, but inside they are licking their lips and getting ready for a tasty meal.

To the majority of people, looks are vitally important - any women's magazine will tell you that. But more important than looks is the character of the person behind the looks. If we want to become a better or different person, we have to be transformed from the inside out. Even beauty experts will tell you that to look beautiful you have to start on the inside with the right diet and exercise.

God wants a change from us - not just on the outside so that we look like good Christians, but from the inside out so that we become good Christians. Paul described it this way: "Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!" (2Cor 5:17)

A new creation is not a change of mask, clothes or places we are seen, but a change of personality from the inside out. It comes from the heart and needs to be a passion to live entirely for God. And it is only by God's creative power that we can truly become a new creation.

So let us ask God into our lives so that we can start to change from the inside out and become a new creation for him.

7:3    ‘I speak not to condemn you ...’ emphasises sensitivity to the attitude of some in Corinth who would denigrate Paul and elevate themselves, a problem that was first seen in the first letter.

6:13 Paul had many harsh things to say to the Corinthians both in the first letter and this letter. In order to help them to appreciate his ongoing care for them he speaks to  them as ‘my children’. Do we try to encourage any we have to reprove? Or do we want to cause the maximum hurt with our words?

2Cor 5:8

“We are confident, I say, that willing rather to be absent from the body, and to be present with the Lord.”

The doctrine of immortality in the Bible is totally different from the popular belief of Christendom. Immortality is not inherent, but brought about by our “Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel” (2Tim 1:10). The doctrine of the immortality of the soul is a pagan teaching adopted by Christendom. “Soul” in the whole Bible is never expressed as immortal, but rather is employed to express a variety of aspects such as persons, and all living creatures with their individualities, dispositions, and breath (Job 7:15; Psa 6:5; Ecc 9:5-6; Eze 18:20).

The Bible has a unified message and purpose, and does not contradict itself, though it does contain difficult and paradoxical passages in choosing its genre, or literary type, in expressing the message. Thus, the best interpreter of the Bible is the Bible itself! Human nature has this tendency of isolating one passage and coming up with its own set of doctrines. Ignoring the literary text of all the books of the Bible, and using an individual sentence, or even word as statements of truth and substituting one’s own system of beliefs or doctrines that is totally unrelated to the original purpose and intent of the message of Scripture, is proof-texting. This method is used to justify a doctrinal position without any regard for the context of the passage. Proof texting is to find passages of Scripture that supports whatever position we want to uphold, be it issues concerning baptism, ghosts, marriage and divorce, and re-marriage.

2Cor 5:5

"Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit."

E.W. Bullinger in Figures of Speech Used in the Bible writes: "Now he that hath wrought us for the self same (desire), is God."

LET THE LIGHT SHINE THROUGH

My Bible has a subtitle in 2 Corinthians 6 that says, Paul's Hardships, and the text that follows talks about his endurance, troubles, hardships, and distresses etc. But this was not a "Woe is me" session from Paul. Neither was it a moment when he was wanting people to look at all he had been through, so that they could lift him up as a super apostle. Paul is saying here that no matter what it takes, no matter what the circumstances, he is going to be a man of God whose life is a shining light to anyone watching.

Circumstances come and go. Sometimes they are good and sometimes they are bad. But whether we consider them good or bad, we need to let our light shine through them. Whether we, like Paul, suffer troubles, hardships, distress, beatings, imprisonments, riots, hard work, sleepless nights or hunger, we need to let Christ shine in us, and through those circumstances bring others to know him. And we, like Paul, at all times should show the purity, understanding, patience, kindness, truthful speech, the power of God through the Holy Spirit, and sincere love.

Whatever the circumstances, whether they seem good to us or not, let's make sure Christ shines through us in them to strengthen others and to help them see what Jesus can do for them.

PURIFY BODY AND MIND

God has called us out of the world we were living in to be his people. He said, "I will live with them and  walk among them, and I will be their God and they will be my people." (2Cor 6:16) He also says, "I will be a father to you, and you will be my sons and daughters." (v.18) What amazing promises! We could take these into our heart and walk away with a nice warm glow because we are God's children, and think little more of it. But with this privilege comes responsibility.

"Since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God."(2Cor 7:1) If we have received these promises, then it is up to us to give back to God by purifying ourselves from everything that contaminates us.

In a physical way it may mean keeping our bodies pure from smoking, drugs, alcohol abuse, tattoos or illicit sexual behaviour. Or it may mean giving up any of those destructive habits.

In a spiritual way we may need to concentrate on putting God's word into practice, showing forgiveness, repenting, entering into heartfelt prayer and refraining from letting filth enter our minds through various media or gossip.

So let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God.

5:6  Are we comfortable with our life or do we feel “absent from the Lord”?

2 Co 5 v 21 ..John Carter's exposition of this passage is clear, unambiguous and correct: "As the high priest came out of the tabernacle to bless a waiting, expectant Israel, so Christ will appear a second time. He will come 'apart from sin' himself, for the old nature, sin nature that he bore, has been changed to 'a body of glory'. The past years were 'the days of his flesh' when he 'was made sin', though he knew no sin'. He will come for the salvation of those who wait for him, to change their bodies and make them like unto the body of his glory". He clearly has no qualms about attaching the word 'sin' to Jesus.   check out Bro Booker's notes on readings

7:13-15      The comments Paul makes here about Titus teaches us that Paul sent Titus to help the situation in Corinth. We should realise that this is in addition to Timothy who had already been sent to help – 1Cor 16:10.

2Cor 5:20

“We are ambassadors therefore on behalf of Christ, as though God were intreating by us: we beseech you in Christ’s stead, be ye reconciled to God.”

The apostle Paul in speaking to the believers told them that as the personal representatives of Christ they are to beseech or plead with them, i.e. the unconverted in verse 19, that they be reconciled to God through them - the believers.

Today we live in a world where not much bothers anyone, least of all sin. This is all the more reason why we must be on our guard that there not be too much blending and too much mixing with a dark world. We are to be lights shining in a dark world (Prov 4:18-19) and salts in a tasteless world (Matt 5:13), but has our line of separation become too faded? An unclear line of separation is what scripture calls, “lukewarm,”   one foot in the world, one foot in the Truth (cf. Rev 3:15-16).

As the personal representatives of Christ, we must be circumspect in our walk in the Truth. Only God knows our heart; the world will judge us by our behaviour. We are to be billboards of the Truth manifesting Christ in our lives. Our lives ought to be a witness to the Truth, and God wants to plead to the lost through us! How is this possible if we compromise?

Compromise is going just a little below what we know to be right (cf. Gal 5:9). How careful we have to be about the “little” things, things we think do not make all that much of a difference! While we have sins of commission and omission, there is real danger of committing sins of omission in that we fail to do what we ought to do and not even realize it!  While we must continue to live a life without compromise, without blending and mixing with the world, we must at the same time manifest the fruit of the Spirit to them who need to know what we know that they don’t know, that the name of God be not blasphemed among the Gentiles through us (Rom 2:24).

2Cor 6:14-16

“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols?...”

Nothing quite so displeases God as when His children intermarry with the children of wrath (Eph 2:3), because nothing corrupts a nation or the body of Christ more. It was the main cause of the flood.

In using the phrase, “unequally yoked,” the apostle Paul is recalling the command in Deut 22:10, “Thou shalt not plow with an ox and an ass together.” A yoke was a useful implement that bound two animals together so that they could work as a team to accomplish a goal. To yoke together two different beasts of diverse sizes and strengths would be injuring both animals. With an unequal yoke, the weight would be unevenly distributed rubbing them wrongly causing a lot of pain, and so they could not work as a team. In using this metaphor, the context clearly reveals Paul was including unbeliever friends, those considering dating unbelievers, and marrying unbelievers (cf. 2Cor 6:1). Light and darkness, righteousness and unrighteousness are diametrically opposed and have nothing in common one with the other.

When believers violate God’s command and base their relationships other than on Christ, they have compromised their relationship with God. Embarking on such relationships, we are really denying that God knows best how to bring fulfillment into our lives and that He is committed to our good (cf. Deut 10:13; Matt 7:11). Such a denial constitutes a betrayal of what we say we believe about God: that He is our wise and loving heavenly Father who always seeks our good. To embark on such a relationship is to lack faith and trust in God that He will provide for us a Godly spouse, and go about doing it our own way, not God’s way, on our time, not God’s time. It is a spiritual problem; a deliberate flaunting of God’s law, a fundamental spiritual incompatibility, a matter of moral and spiritual failure. We are to patiently trust in God and be obedient.

Pause and consider the following Scriptures, which further show the sin of befriending unbelievers, dating unbelievers, and marrying unbelievers:

Gen 6:1-7 “… the sons of God saw the daughters of men, that they were fair; and they took them wives of all which they chose… and God saw that the wickedness of man was great in the earth… and it repented the LORD … and it grieved him at his heart...” It was the alien marriages that so corrupted the earth that God brought on the flood wherein only eight persons were saved. You can be absolutely certain there were no aliens within Noah’s family that were with him in the ark. God does not change (Mal 3:6) and this command applies to us today too. Shall we sin that good may come? (cf. Rom 3:8; 6:1-2).

Deut 7:1-4 “… Neither shalt thou make marriages with them…”

Josh 23:11,12  “Take good heed therefore unto your selves… {in cleaving} unto the remnant of these nations even these that remain among you, and shall make marriages with them…”

Ezra 9:1-12 “… Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites have not separated themselves from the people of the lands, doing according to their abominations… For they have taken of their daughters and for their sons: so that the holy seed have mingled themselves with the peoples of those lands…”

1Cor 7:39 “… she is at liberty to be married to whom she will; only in the Lord.”

1Cor 15:3 ESV, “Bad company ruins good morals.”

“Unbelievers” is the Greek word, apistos, <571>, “… heathen, faithless, infidel…”  An unbeliever is anyone who lacks saving faith including, but not limited to idol worshippers. Paul used the word, unbelievers (apistos) synonymously with the outsiders, those not in the faith, those not part of the body of Christ (cf. 1Cor 6:6; 14:23). Paul also questions what a believer has in common with an unbeliever.  For Paul, Christ is central to relationships, including marriage. Believers who willfully marry an unbeliever contrary to Scriptural command must not justify their sin in that there was no believer to marry, but recognize their sin, acknowledge their sin, confess their sin to God, and repent of it. Sin is sin and can NEVER be justified!

We have examples of Samson and Delilah, of Ahab and Jezebel, and of Solomon whose unbelieving wives turned his heart from God (1Kin 11:4,5). Nehemiah rebuked the Jewish remnant because they married unsaved women and used Solomon as an example of such unholy unions (Neh 13:23-27). When God’s people intermarry with unbelievers, they are rebelling against the Word of God and sinning against God.

We are the temple of God and shall we make it one with the temple of idols?  Christ with Belial? The error of Balaam was leading God’s people to intermarry with the heathen (Jude 11). He was commanded not to go down to Moab, but he did, and God’s people followed. Not only was the purity of the race destroyed, but so was the purity of the faith. As the sons and daughters of God, shall we make ourselves one flesh with idolaters of the Babylonish temple described “… as a cage of every unclean and hateful bird?” (Rev 17-18:3). We may think we have a lot in common with the unbeliever, but we really don’t, especially with the most important things – the Truth. We are constantly admonished throughout Scripture to separate the clean from the unclean, to separate the holy (those separated for God, Lev 11:44,45; Lev 20:7; 1Pet 1:15,16) from the common and profane (the unbelievers). “Can two walk together, except they be agreed (Amos 3:3)? Can we walk with God if we are not in agreement with God? God’s people are called to holiness, which involves being distinct from other people. In the Old Testament this is seen in the command to separate from other nations and from everything that can compromise our commitment to the LORD (cf. Exo 33:15; Deut 7:1-6; Ezra 8:1,2,10-15). The following verses emphasize the importance and show the principle of keeping the sacred and profane separated:

^“And that ye may put difference between holy and unholy, and between unclean and clean” (Lev 10:10).  “Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean…” (Eze 22:26).

In the New Testament, believers are called to distance themselves from the ways and values of the world, which can be dishonouring to God and destructive to obedience to him. We are to be holy and separate from the worldly (1Pet 2:9), not as we define it, but as God defines it. The Bible is very clear on this issue.  “Wherefore come out from among them and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2Cor 6:17; cf. Isa 52:11). This means keeping ourselves separate from unbelievers in not befriending them, not dating them, let alone making marriages with them. God is our Father (2Cor 6:18), whereas, all those without are of their father the “devil” (John 8:44). This, however, does not absolve us from being kind to the unthankful and evil (Luke 6:35).

Jesus tells us to take his yoke upon us (Matt 11:29,30), which carries the idea that we can put our heavy load on his shoulders. To do that, we must walk along side of Christ so he can share our load. It is only when we walk ahead of Christ, or if we walk behind Christ, that our burden will be on us and feel unbearably heavy.

6:16-17           The teaching of separateness because of God’s presence draws upon a number of Scriptures Exo 29:45, Lev 26:12, Jer 31:33, Isa 52:11

5:18    The way in which reconciliation is presented as God’s work as we are the ones who need to be reconciled because of our sins is like the way in which God speaks to Israel – IIsa 59:2 – in the prophets.

7:13 There were serious problems at Corinth. So serious that Paul, Timothy and Titus had been involved in trying to help the brothers and sisters there. But their actions were not merely following some sort of protocol. We see that because Titus’ work bore fruit there was joy. When something useful happens do we try to take the glory for ourselves? Or do we glorify God and feel encouraged about spiritual development in others?

7:3      This is the second time Paul has spoken of the believers in Corinth as being in his heart. The previous one is 2Cor 3:2. We find the same idea also in Phil 1:7

7:15    the “fear and trembling” that the Corinthians showed at the arrival of Titus was because Paul had sent Titus to address the Corinthian’s problems. It seems, however, that the problems were resolved with no great difficulty. Possibly an indication of Titus’ skills and the willingness of the Corinthians to serve God rather than serve themselves.

2Cor 6:14

“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?”

Paul is warning the believers, who are the light, to avoid and separate from the pagan darkness of unbelievers (2Cor 6:15,16).The Doctrine of Fellowship begins in Gen 1:3-5 when God separated light from the darkness, and so spiritual light is separated from the gross darkness of the people (Isa 60:2), and so interpreted by Paul (2Cor 4:6). To separate from those walking in darkness requires a complete separation from them. How may we possibly think we, as lights, may fraternize with the darkness - those who dishonour God, and still enjoy fellowship with God? Jesus is the Light and in him is no darkness at all (1John 1:5-7; cf. 1Cor 5:11; 2Thess 3:6,14).

We are not to fellowship the unfruitful works of darkness (Eph 5:11-15), and yet we do in so many ways – some subtle, some not so subtle. Our failure to maintain the Doctrine of Fellowship has led to confusion and darkness, and brought the Truth to a lot of ill-repute. Failure to “judge righteous judgment” (John 7:24) has revealed its progressive leavening, slowly, but surely. The Doctrine of Fellowship is not just about First Principles, but our conduct in the Truth is every bit a part of it. Leaven in the ecclesia leavens the whole lump (Gal 5:9), hence, the command to “come out.” If a member imperils the whole Body, it is to be cut off and evil put away from among us (Matt 5:29,30; Deut 17:2-7). Those who find the Law harsh, it is because they do not understand the purpose of the Law, that being to protect God’s people from being corrupted. This principle stands!

Although there are no longer any ceremonial and judicial ordinances, the spiritual teachings behind the Law remain. To use the Scripture that only hirelings flee and not protect their flock is a gross perversion of the Divine figure. Divine requirements must be followed, and the Doctrine of Fellowship applied, as contained in the words of the Spirit of Christ in the Law (Rom 8:2). Neglect of the Spirit of Christ in the Law by many in the Body of Christ, has robbed them of essential guidance and plunged them into the body of Christendom (cf. 2Cor 6:17,18).

The question Christ asked is, “When the Son of man cometh, shall he find [the] faith on the earth” (Luke 18:8)? – that is, faith based on the Truth and authority of the Scriptures. Without Truth there is no justice or righteousness, and those who dare stand for Truth become the objects of abuse, criticism, or ridicule (Isa 59:14,15). Christ’s question is a haunting question and we do well to seriously pause and consider it.

“… A community professing the Truth, who fails to apply the Doctrine [of Fellowship] soon becomes the ‘cage of every unclean and hateful bird.’ This is what happened to the early Ecclesias, resulting in the great apostasy of Christendom…” Brother W.V.B.

5:17  Do we think that we are a new creation? Do we think of ourselves as different form how we were before we were baptised into Christ? Changing the way we live starts with changing the way in which we think. If we can appreciate our new status because of what has been done on our behalf then we might be more motivated to live more godly lives.

2Cor 6:1

“WE then, as workers together with him, beseech you also that ye receive not the grace of God in vain.”

The apostle Paul pled with the Corinthian ecclesia to test themselves whether they were in the faith (2Cor 13:5). They had an intellectual knowledge of the Truth, but did not have saving faith; they were not regenerated; they were not sanctified, which is an ongoing process of growth in, “being saved,” and by which we become more Christ-like. They had the Truth as a religion, they were baptized, but after just started to live like they lived before! Such receive the grace of God in vain.

We are justified by the faith into His grace (cf. Gal 3:14), through the shed blood of Christ (Rom 5:1; Gal 3:24). The just are to live by His faith (Hab 2:4; and so in Rom 1:17; Gal 3:11; Heb 10:38). To have saving grace, we must have faith – the faith of Abraham, which is the only faith that pleases God. To preach any other kind of grace is to preach another Gospel, another Christ!

Sadly, this teaching is fading from sight, and thus, responsible for a lot of laxity in our way of living. It is very tragic not to recognize what saving grace is and to whom it will be given. Our correct knowledge of justification and sanctification (cf. Rom 8:30) motivates us to good works and spiritual growth. No other good works will be recognized at the Judgment, except the saving works of the regenerated spirit.

Saving faith, justification, sanctification, regeneration, our motive to change and be more Christ-like, and our basis for obedience that demonstrate good fruits, our faithful stewardship, are what qualify us for His grace, the unmerited favour and gift of God. It is a process that ends in glorification (1Cor 1:30; 6:11). It is the only ground on which God will declare us righteous. Grace reigns through righteousness, not our righteousness, but being in His righteousness (Rom 3:25,26,29,30; 5:18,19,2). It is to have a close relationship with God and Christ. It is to such that His grace will be bestowed. Yet, even after all this, the righteous are, “scarcely saved” (1Pet 4:17,18)! Grace truly is a gift. Many will not qualify for His grace, they have not walked in the narrow way, and how tragic to find it out when it is too late and all our good works counted for nothing!

“Some people imagine that when they have believed the Gospel and been baptized, they have done all—that they have secured the prize. They have not secured the prize at all; they have but entered the lists for the competition to secure it. The attainment of it is contingent on faithful stewardship; upon how we act in the position in which the Gospel has placed us.” Robert Roberts, A WORD IN SEASON, pp. 69,70 (cf. Matt 22:11-14).

2Cor 6:1

“WE then, as workers together with him, beseech you also that ye receive not the grace of God in vain.”

The apostle Paul pled with the Corinthian ecclesia to test themselves whether they were in the faith (2Cor 13:5). They had an intellectual knowledge of the Truth, but did not have saving faith; they were not regenerated; they were not sanctified, which is an ongoing process of growth in, “being saved,” and by which we become more Christ-like. They had the Truth as a religion, they were baptized, but after just started to live like they lived before! Such receive the grace of God in vain.

We are justified by the faith into His grace (cf. Gal 3:14), through the shed blood of Christ (Rom 5:1; Gal 3:24). The just are to live by His faith (Hab 2:4; and so in Rom 1:17; Gal 3:11; Heb 10:38). To have saving grace, we must have faith – the faith of Abraham, which is the only faith that pleases God. To preach any other kind of grace is to preach another Gospel, another Christ!

Without a proper understanding of God's grace brings about laxity in our way of living, presuming on God's grace without regeneration. It is very tragic not to recognize what saving grace is and to whom it will be given. Our correct knowledge of justification and sanctification (cf. Rom 8:30) motivates us to good works and spiritual growth. No other good works will be recognized at the Judgment, except the saving works of the regenerated spirit.

Saving faith, justification, sanctification, regeneration, our motive to change and be more Christ-like, and our basis for obedience that demonstrate good fruits, our faithful stewardship, are what qualify us for His grace, the unmerited favour and gift of God. It is a process that ends in glorification (1Cor 1:30; 6:11). It is the only ground on which God will declare us righteous. Grace reigns through righteousness, not our righteousness, but being in His righteousness (Rom 3:25,26,29,30; 5:18,19,21). It is to have a close relationship with God and Christ. It is to such that His grace will be bestowed. Yet, even after all this, the righteous are, “scarcely saved” (1Pet 4:17,18)! Grace truly is a gift. Many will not qualify for His grace, they have not walked in the narrow way, and how tragic to find it out when it is too late and all our good works counted for nothing!

“Some people imagine that when they have believed the Gospel and been baptized, they have done all—that they have secured the prize. They have not secured the prize at all; they have but entered the lists for the competition to secure it. The attainment of it is contingent on faithful stewardship; upon how we act in the position in which the Gospel has placed us.” Robert Roberts, A WORD IN SEASON, pp. 69,70 (cf. Matt 22:11-14).

2Cor 5:7

“For we walk by faith not by sight.”

To walk by faith is to obey God’s Word even if it conflicts with man’s commands. It is to choose righteousness rather than sin, and to trust God in ever circumstance regardless of what we see happening around us. It is to choose to live according to what is revealed to us by the Father and not rely or lean unto our own understanding (Prov 3:5-7).

When we engage in physical walking, we rely on our sight and other natural senses like sound, smell, touch. However, when we engage in walking in faith, we are engaging in spiritual progression not relying on what we see, but on what we hear (Rom 10:17).

Think about the innocent Joseph who while in prison was actually being groomed to be second only to Pharaoh; the Israelites’ deliverance when they were stranded at the Red Sea and their enemies right behind them, and the young sibling, David before the mighty warrior, Goliath. We have and may again face circumstances that appear to be almost hopeless and insurmountable, but walking with the eyes of faith we ignore the odds.

Christ identified his disciples as being sheep among the wolves (Matt 10:16) and no issue defines more clearly the crises we face today. Sheep are docile animals, and while they have no depth perception, poor binocular vision at 40 degrees, they have amazing peripheral vision with their field of vision some 145 degrees with each eye, unlike humans whose binocular vision with two eyes is around 170 degrees, 100 of which is covered by the peripheral field! The sheep’s sense of hearing can capture sound frequencies inaudible to human ears! They have a great defense mechanism, a great understanding of their surroundings, all of which enhance their chances of survival! What the sheep have naturally, we must develop spiritually. However, sheep must still have a shepherd to guide them: they recognize, trust, and obey his voice. Without a shepherd, they could easily wander off and become victims to predators. The shepherd and sheep have a very close relationship. Jesus chose specifically sheep to describe his followers and what lessons he gave in doing so!

Our heroes of faith saw what others could not see because they looked through eyes of faith (Heb 11), and so it is with our hearing. Those who do not have spiritual eyes to see and spiritual ears to hear are spiritually blind and deaf - in other words, they are spiritually dead (cf. Deut 29:4; Jer 5:21; Eze 12:2; Rom 11:8,9). Thousands were impacted by Jesus’ preaching, but their vision and hearing was limited to the natural and most of them left. Only a few had eyes to truly see and ears to truly hear the words of eternal life (John 6:68).

We have been given a great gift and it is incumbent upon us to utilize the gift (cf. Matt 25:24-30; Mark 4:25). Let us, therefore, walk in faith and not by sight. This is Paul’s summation for us and if we do, we will look at things around us from a totally different perspective.

5:13 those in Corinth who opposed what Paul was saying could not fault his inspired scriptural reasoning. So instead the found fault with Paul as a person, making accusations about his mental state.  We would never seek to undermine the character of someone with whom we disagree would we?

6:3-4 Notice the focus. The way that the Corinthians lived, whilst impacting on them, actually could impede the preaching of the gospel.

God should be glorified, not belittled, by our words and actions. There is value in thinking about how what we say and do might impact on our heavenly Father.

2Cor 5:21

“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”

Most commentators are very misleading in their interpretation of what is meant that Christ was made sin for us. It has caused us to believe that because our sins were transferred into Christ, God would not look upon such evil and forsook him at his crucifixion!  If this is true, Christ would not have been sinless, a Lamb without blemish who takes away the sins of the world (John 1:29)! Christ was the Lamb God prepared for us as our “sin offering” and condemned sin nature in the flesh. This changes the interpretation.

When Jesus was (not if) lifted up from the earth (John 12:32 ESV), he was offered up as our sin offering, not to bare literally our sins (cf. 1Pet 2:24), but to bare the punishment of our sins by sacrificing himself, his sin-prone flesh, for us, that we might die to sin in our flesh and live through his righteousness.

Because of Adam’s sin, fallen sinful human nature and death was imputed to all of humanity. Christ never committed sin and, thus, could impute to us his righteousness that we may live in him (cf. 1Cor 15:45-49).

5:7 Walking by faith is essential. We cannot “see” that for which we are waiting. Paul is developing and repeating the point he has already made in  4:18.

7:6 We live in a world when information is often presented selectively with a “spin” put on it. Often said in such a way as to hide the truth of the situation. There are times when we might be inclined to speak positively of a situation when there are negative things that should be said as well.

The credibility of Titus as a faithful witness meant that what he told Paul would be understood to be the whole truth of the circumstances in Corinth.

Are we so balanced in our presentation of details that there is never the assumption that we are only presenting part of the picture?