Comments for March 7

v. 5 - This seems an odd practice for God to implement. What are the significances here. Well, there are other instances of earthen vessels which certainly point us to Christ - 2Cor.4:7, Jud.7:20 - broken that the light might shine forth - Just as Jesus was broken that we might enjoy the everlasting view of that light. Also the running water has some significance - Ps.1:3, Rev.22:1,2.

14:4 'scarlet and hyssop' is only used in the cleansing of the leper, the red heifer in Numbers 19:6 and the law of the red heifer is referred to in Hebrews 9:19 marking the association with 'sin in the flesh' because the red heifer was used for 'purification for sin' Numbers 19:9. In Hebrews the red heifer is contrasted with the sacrifice of Christ. Whilst the red heifer could only purify the flesh the sacrifice of Christ can 'purge the conscience' Hebrews 9:14.
14:14 the placing of blood on the tip of the ear, the right thumb and right toe matches what was to happen with the consecration of the priest - see Exodus 29:20 thus showing that the cleansed leper is able to be in fellowship with and work for his God.
14:18 That atonement was made for the leper matches the law of the Nazarite Numbers 6:11
14:22 The two turtledoves match elements of the offering for the Nazarite Numbers 6:10
14:23 The 'eighth day' matches the Nazarite law in Numbers 6:10 Thus details of the link between leprosy - separation FROM God and the Nazarite separation TO God can be seen.

v14 This reflects the process by which the priests themselves were sanctified (Ex.29) so conferring on them the ability to pass this blessing on.

14:45 The breaking down of the house which is leprous is typical of the overthrow of Jerusalem by the Romans in AD70. The house was leprous and had been 'visited' by Jesus who is typical of the priest who assessed the state of the house deemed to be leprous.

Also notice the similar language
14:45 the stones Zechariah 5:4
14:45 the timber Zechariah 5:4
14:45 carry them forth Zechariah 5:4

In general terms leprosy is associated with sin. Miriam became 'white as snow' (Num 12:10). Sinfulness is the common lot of all mankind - no matter how we think we behave. All are Adam's children in his likeness (Genesis 5:3). We share Adam's flawed nature. So all of us need to be 'cleansed' This is achieved through the sacrifice of Christ.

14:2 Leprosy is typical of sin. But notice that leprosy can be cleansed! This is then a figure of the redemption that is available in Christ. Just as the leper could not cleanse himself but required the sanction of the priest we cannot cleanse ourselves but are cleansed through the work of our high priest.

Lev 14:21-32  "if he be poor" an extension to the leper (sinner) of the poorer class. The blood of their smaller offering was to be applied in the same process of purification, and they were completely cleansed as those who brought a costlier offering. Acts 10:34

There is much ritual involved in the cleansing of the leper under the Law. The significance of these elaborate involvements has been touched upon elsewhere. But, as with all things under the Law, they point forward to Christ.

However, contrast the quick and simple procedure of the cleansing of Naaman (a gentile) from leprosy (2Kin 5:6-14) with that under the Law.  Interestingly, no Israelite leper was cleansed at the time of Elisha, just Naaman (Luke 4:27).

Christ fulfils Isa 61:1-2 (cf. Luke 4:18-19) and then refers to Naaman (Luke 4:27).
Leprousy = sin.  This can be washed away through faith and baptism into Christ.  Both Jews and Gentiles are eligible to be cleansed by Christ. The cleansing procedures under the Law and the incident of Naaman pointed to that.

Leprosy is probably the symbol of sin. Sin which is contagious, and can kill. The wonderful thing about today’s chapter is that it is never recorded as being used in the Old Testament era. Sin could not be taken away under the Law of Moses. Sin was covered (the Atonement), but not taken away. This chapter. (like the use of the Cities of Refuge), speaks therefore of the looking forward to a "better" covenant.

V.53 As a house could not contact any impurity in the sight of God, the "atonement" which the priest was to make for it, must either have a reference to the sins of its occupants, or to the ceremonial process appointed for its purification, the very same as that observed for a leprous person.

14:38    That the shutting up of the house has spiritual overtones is seen in the way that Isaiah uses the language – Isa 24:10 – when speaking of the state of  Jerusalem.

The leprosy of the house, as described in this chapter, has direct bearing on the two occasions when Jesus cleansed the temple.  For fuller explanation see my note for John Chs. 2 & 3, Oct. 11th. 

14:35 So it is evident that the man was not obliged to recognise what was actually ‘leprosy’ in his house. The extent of his responsibility was to inform the priest if he had any suspicion. So the faithless man would take the attitude ‘let’s wait and see …’ whereas the faithful man would call the priest as soon as he had a suspicion – thus possible incurring inconvenience to himself earlier than the first man. Such is life in Christ. It is commitment to faithfulness which has costs.

Lev 14:3-11, 13-23, 25,28,32,39,42,47,48,49,53.

V3 - Perhaps this reminds us of how the saints will be examined or judged by Christ before being allowed entrance to the Kingdom of God on earth when Christ returns a second time. V4 - two animals (could this echo Christ's flesh crucified and his resurrection to a body free from the bondage of sin and death so that true believers both Jew and Gentile might be similarly redeemed?), wood reminds me of the cross, scarlet yarn (reminds me of the thread in Rahab's window Josh 2:18) an echo of the sacrifice of Christ and the protection it offers, hyssop (John 19:29) reminds me of the purification of Christ's sacrifice. V5 - killed over fresh water perhaps echoes baptism or that Christ was the living water in a body of flesh (the clay pot). V7 - the number 7 might refer to spiritual perfection or spiritual completeness and possibly the millennial day of rest; cleansed of disease reminds us of the saints being cleansed of sin on the 7th day of rest. Could the bird released suggest no longer being bound by sin and death? V8 - washing clothes (2Cor 5:2-4) reminds us of baptism and being clothed in righteousness and being cleansed from sin and death and then allowed into the kingdom of God on earth. V9 - on the 7th day (millennial day of rest?). V10 - 8th day may refer to immortality, a new beginning and a cutting away of the flesh (circumcision ritual was done on the 8th day) and possibly echoes the period after the millennial day of rest when all sin and death is totally overcome and Christ turns the kingdom over to God his father; we have mention of males without defect which might echo Christ along with the mention of flower and oil echoing the anointed bread of life. V11 - The priest pronouncing one clean could echo Christ judging and allowing entrance to the kingdom and eternal life. V13 -  The slaughtered lamb in the holy place echoes the sacrifice of Christ which was most holy. V14 - This reminds me of Peter Forbes Lev 8 2007 comment and maybe we have reference to imperfections in our hearing, doing and walk in Christ being cleansed assuming we run the good race and endure till the end (1Cor 9:24-27) - even so we need sacrificial mercy as all are unworthy/unclean. V19 - Sacrifice for sin and atonement from uncleanness. V22 - Again we have the concept of 2 animals as in v4 and also that God doesn't demand more than we can offer. V28 - the oil is mixed with the blood and possibly echoing the future anointing of the saints when Christ returns following in the paths of Christ's own anointing. V32 - Refers to individual cleansing but note that sin can be infectious. We can help or hinder each other in our wanderings to the promised land. V39 - on the 7th day (millennial day of rest?) the priest (echo of Christ?) shall return to inspect (judgment day?) the house (the body of true believers?). V42 - The house of God when Christ returns to the earth will only have clean stones/saints. V47 - those allowed in the kingdom will have clean raiment and be clothed in righteousness and be washed/baptised with water and the word of God. V48 - Again, there will be a day of judgment, a day when those called will be examined by Christ, and we must be on our guard particularly in these last days to not be lovers of pleasure more than lovers of God, to not let our love grow cold, and to not let sin grossly infect the community of true believers (2Tim 3:1-5). V53 - there will be a 'purification' process when Christ returns to earth,  a day of judgment with the elect cleansed of sin and death thanks to Christ's who offered his life for the sins of many. As Isaiah 53:12 prophesied of Christ ..."he bore the sins of many, and made intercession for the transgressors".

14:11    The only way in which the priest could make the leper clean’ was by pronouncing upon what he could see. He could not effect any actual physical change in the leper. This contrasts with Jesus who did actually remove leprosy – Mark 1:39

14:21  It is seen on other occasions as well as here that poverty is not a sufficient reason not to offer to God. Provision was made by God that the ‘poor’ could still make an acceptable offering. So we should never say that we have nothing to give in service to God.

V.4 The cedar wood mentioned here was not cedar, like that from Lebanon which would later furnish the temple.  In the wilderness, it would probably have been one of the several types of juniper that is found there.

14:3 Notice that the priest does not cure the leprosy. All he can do is to pronounce on the condition. Jesus, by contrast, could heal leprosy – Matt 8:2-3

14:4-6 There was to be two birds. One was to be killed and the other to remain alive.  The only other sacrifice where there were two animal, one killed and one remaining alive was on the Day of Atonement.  That foreshadowed the work of Jesus as does the cleaning of the leper.

14:7   The way in which the leper was to be sprinkled ‘seven times’ is echoed in the way that Naaman was to dip himself in Jordan ‘seven times’ – 2Kin 5:10

14:11-12          Notice that the offering is made “before the Lord” – now that, we might think, is obvious. However it teaches that God is involved in the whole process even though the priest cannot cleanse the leper himself.

14:46-47       The fact that anyone who went into the house that was shut up would become unclean shows clearly that uncleanness is transmitted by association with something unclean. The Israelite, an us, should learn that the company we keep can contaminate our mind.

"...such as he is able to get"

There are so many wonderful sayings and phrases in the Bible and I'm sure we all have our favourites: Blessed are the meek. Come to me ye who are burdened, and I will give you rest. Thy word is a lamp unto my feet. The list could be almost endless. I've had my favourites too of course, but until today I don't think any of them have come from Leviticus, the book of the law. Today something changed.

I was reading through Leviticus 14, about the ritual cleansing of a leper who had been separated from society outside of the camp. It struck me for some reason that this poor man or woman would perhaps have been ok while Israel were in the wilderness, because they could stay near the camp and attract the attention of passer's by in order to go and fetch the Priest. It struck me however that, once in the land of Canaan where they were heading, this would become increasingly difficult. What if no priest were on hand? What if the people near whom you dwelled didn't have the good nature to help you out and fetch the priest? Would you then remain ostracised from society despite being completely well? But more than this, how would you get your food and drink once in the land of Canaan and the Manna had stopped falling? These questions came to me as a result of putting myself in the shoes of the person with a leprous sore.

You can imagine that reading the chapter in this way gives you a sense of increasing foreboding because you realise how elaborate and involved the cleansing ritual itself is. If you have ever been involved organising a wedding, funeral, or even something as simple as a birthday party, you'll appreciate how much energy it takes. But how about the money? Where would someone who had been outlawed from society, perhaps for a long period of time, get the money to pay for their lamb offering, fine flour and oil? If that person had no family or close friends to provide this for them, would they stay an outcast forever?

This is the moment that I noticed the phrase in v22, which I haven't noticed anywhere else in the law:

"two turtledoves, or two young pigeons, such as he is able to get"

It is as if a concession is being made. Then it crops up again in v30 and v31, and you start to see hope for the man. Finally in v32 the intention is stated emphatically:

"This is the law of him in whom is the plague of leprosy, whose hand is not able to get that which pertaineth to his cleansing."
 

What a wonderful display of empathy by God. It's such a small detail yet it shines like a beacon from within the murky details of prohibitions and rituals. It turns out that this man or woman could bring anything they could get their hands on in the dire straights they were in, and God had specifically thought ahead to recognise this.

"For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality nor takes a bribe. He administers justice for the fatherless and the widow, and loves the stranger, giving him food and clothing." (Deut 10:17-19)
 

Leviticus chapter 14 – These requirements regarding the law of the leper also symbolise the spiritual state of the house of Israel. The Priest was to make three visits to inspect the house to assess its' condition. Jesus visited the Temple in Jerusalem and gave judgements on the spiritual condition of the nation.  These judgements are also written for our learning as individuals and ecclesias.  What part do we play in supporting the ecclesia to which we belong?

14:46 It is interesting that the priest could enter the house but not be required to by quarantined. He entered not knowing that leporsy was present but once determined anyone who went in was made unclean. The difference maybe between unintentional and intentional defilement.  

14:45  Zechariah – Zech 5:4– uses language from the description of what should happen to a leprous  house to speak of how God will deal with a rebellious Israel.

14:38  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.

14:44   This is the only time in the whole of scripture do we find “utterly unclean” – a use of the same word twice <2390>. Whereas leprosy in in the flesh rendered a person unclean when it was in his forehead – a representation of the thinking part of man – he is totally unclean.  It is the mind that defiles.

14:49  The use of cedar wood, scarlet and hyssop had already been associated together in the preparation of the Red Heifer – Num 19:5

14:52  this is the fifth time in this chapter “running water” is spoken of. Another occasion is Num 19:17 which helps us to see that the “contamination” of the leper is akin to the “contamination” by association with a dead body.

14:49-51 the fact that there are two birds, one that is killed and the other that lives is seen also in the sacrifices on the Day of Atonement – Lev 16:7,21 etc. It is as if the cleansing of the leper and his property is like the cleansing of the nation from their sins. In this there is the need for life. The living animal speaks of the resurrected Jesus.

14:11,12,31 When leprous the sufferer was separated from God. He was not allowed anywhere near the things of God. But now, by contrast, fellowship with God was an essential part of his cleansing. In like manner we cannot simply get baptised ad continue in our own life without any further association with the things of God.

14:34-35 Whilst the actions might seem to be very extreme – to the destruction of the house – if the “leprosy” which could well have been something like dry rot or wet rot which could eventually be cleared out of the house given a longer period a principle is being taught. We need to dwell in clean environments. That is spiritually clean otherwise we will become spiritually unclean – 1Cor 15:33

14:51-53  The emphasis on the fate of the “living bird” which was not killed highlighted that leprosy was cleansed not by death but by life. The life was the life of obedience of Jesus.

VISIT THE SICK

Generally, if people wanted to see a priest, they would go to the entrance of the tabernacle and meet a priest there. At the tabernacle the services for whatever needed doing would be performed. But in the case of a person with an infectious skin disease it was different. The person with an infectious skin disease had to live in isolation until the disease was cured. In that condition they could not come into or even near the tabernacle because the tabernacle was right in the center of the camp of Israel. It was the busiest and most peopled place – like going into the central city. So on the occasions of infectious skin diseases, the priest had to do a home or isolation visit.

“These are the regulations for any diseased person at the time of their ceremonial cleansing, when they are brought to the priest: The priest is to go outside the camp and examine them.” (Lev 14:2-3).

Throughout the Bible, infectious skin diseases (otherwise known as leprosy) represent sin. Whether by choice or by disfellowship, there are people who should be attending our churches, but are not because sin has kept them away. Like the priests, we should be making the effort to go out to them and to do what we can to help cleanse them from their sin so that they can come back and be part of our community again.

115 v.17- It is important to remember that there is no chance of altering our state as regards judgement after we have died. We can only do that now, and we don't know how long we have left. Ps.6:5, 30:9, 88:10-12, 31:17, Isa.38:18-19, 1Sam.2:9.

Psalm 115 Glory was to be given to God (v1) because His servants are blessed (15) by contrast to the inability of the idols of the nations to do anything (vs 4-7). So Israel - and we - should appreciate who is worthy of worship. The idols of our lives are as valueless as the idols of the nations around Israel.

Psalm 116 Isaiah (55:3) as God calling for His servants to listen to Him so that He can bless His people./ This echoes the psalm (78:1) where there is a call to listening to the Law. In this psalm we have the reverse. The Lord listens to His servants. This is why David blessed his God (v1). He realised that God listened to him! Now isn't that wonderful! The creator of the universe will listen to us - so shouldn't we want to listen to him?

116 v. 15 - Strange words indeed to the unbeliever - and yet for each believer, death is the ultimate aim, as it brings the kingdom of God with the next moment of our consciousness. It is a comfort to know that our death is precious in the sight of the Lord. - Psa.37:32-33, 72:14

115:3 Those who have faith - that is those who believe that God keeps His word recognise that God always does His own will. Abraham realised this - Romans 4:21 - this is why he was counted righteous - Genesis 15:6.

116:3 The only other place where sorrows of death is found in the Old Testament is Psa 18:4,5 and 2 Samuel 22:6 Which speak of David's feelings at the uprising of Absalom and Ahithophel. We might think this Psalm is from that time as well. However whenever the Psalm was written we have to think about the 'sorrows of death' in what way is death a sorrowful event for the one who has died? Surely it is because the one who has died is no longer able to praise his God.

Psalm 116 - I BELIEVED
I know at least five people who are struggling with serious health problems and cancer, and so when I read this Psalm this morning, it became a prayer for those people. But in this prayer is a major challenge to those of us who pray - and especially to those who are the subjects of the prayer. That challenge is to believe.
It is said that in any religion prayer is a powerful healing medium. It strengthens the mind and unites people together combining their strengths. The healing rate of people who pray or are prayed for is significantly higher than for people who don't pray. This is very encouraging for those of us who pray. However, we not only pray, but pray to the Living God, the God who can do miracles and who lives and works in our lives. We know he always hears and answers our prayers. They may not always be the answers we want or expect, but we can be sure that he will answer.
So as you read Psalm 116 take note of his perfect trust in God, his confidence that God would save him, his belief in the goodness and mercy of God, and then his response of praise and thanks.
Now, the only thing left is to do it yourself.

115 - In speaking of glory being given to God and not man (:1-2) and then speaking about man's idols (:18) we see that God is telling us that those who make idols are, in fact, seeking honour for themselves.

116:16 The statement 'I am the son of thy handmaid' speaks of Jesus and Mary - his mother. It is Jesus who, in the ultimate sense, offered 'the sacrifice of thanksgiving' (:17)

115:14 The promise of an increase in children is an indication that the promise to Abraham was going to be fulfilled in them ‘I will make of thee a great nation’ (Gen 12:2)

116:1-8  This could easily describe Jesus’ state of mind around the time that he was in the garden of Gethsemane and the trials. If this is so then :1 ‘supplications’ could answer to ‘supplications’ (Heb 5:7) which speaks of Jesus’ prayers.

Psalm 115  A song about the worthless attributes of heathen idols, compared with the God of Israel. Psalm 116  A personal Psalm of thanksgiving, and an expression of intention to keep vows made to God. 

He has heard my voice

In Psalm 116 David is greatly distressed. He calls out to the LORD in his trouble, and the LORD delivers him. There are some clues as to what the trouble was in verses 3 and 11. In v11 David uses the word "haste". The only place where this word occurs in the history of David is in 1Sam 23:26, where David hasted to get away from Saul. It was on this occasion that Saul's armies completely surrounded David, and were about to capture and kill him. In verse 3 of the Psalm David says "the pains of Death have surrounded me", so it is likely that these two passages are a match.

Being surrounded by an army intent on killing you is no easy deal. This meant certain death. God had allowed David to fall into the hands of his captor, but why? What was so important to God, that He was prepared to allow His servant David to go through such a dreadful trauma in order to achieve it? David says this after he has been saved from the situation:

"I love the LORD, because He has heard my voice and my supplications. Because He has inclined His ear to me, therefore I will call upon Him as long as I live" Psa 116:1-2

Through these traumas, God had trained David to love and trust Him.

The modern world in which we live has many idols.  They cannot speak, see, hear, smell, touch or walk (Psa 115:4-8). But so many people trust in money, status, good looks or privilege – all of which will perish.  But we put our trust in the Lord God.  “He is our help and our shield” Psa 115:9.

115:2   The Psalmist’s concern is that the ‘heathen’ might not see that God is working in the world. So his prayer is that idol worship will cease and be seen for what it is worth – that is it is worth nothing.

116:9    Appreciating that God had given the Psalmist life – instead of slaying him for his sin with Bathsheba – David commits himself to walking before God. How do we fare on this one? We deserve to die but are given life – anymore than that are counted righteous.

Psa 115 The Psalmist here prays that God would vindicate His glory, which is contrasted with the vanity of idols, while the folly of their worshippers is contrasted with the trust of God's people, who are encouraged to unite in praise.

115:4-8 shows that those who believe in idols will be like them, that is, dead, which then ties to v 17

115:9-10The call to Israel and the house of Aaron to ‘trust in the Lord’ contrasts man’s natural inclination – that is to trust in himself. This point, therefore, follows on from verse :1 where the glory should be rendered to God and not to man. The man who trusts in himself also sees himself as the one who deserves the praise, not the God who made him.

Psa 115:16 NIV "The highest heavens belong to the Lord, but the earth he has given to man." This agrees with Matt 5:5 which states, "Blessed are the meek for they will inherit the earth."

116:1-2 We might paraphrase the Psalmists joy as ‘I love God because He wants to have a relationship with me’. That is our situation also.

Yahweh's place is are clearly defined: so too is man's place (115:16). If man’s dwelling place is on earth, then he should not expect to inhabit God’s dwelling place in heaven. This explodes the false belief of immortal souls floating off to heaven at death.

116:2,3,8,9,13,16,18 - This seems to have a Messianic application and the theme in chapter 118 appears a continuation. In 116:3 it mentions the word ["hell" KJV or "grave" NIV and the original Hebrew word is "sheol" (7585) which means grave, pit, hell. Thus hell is the grave]. In vs 8 we read the "soul" [Hebrew word "nephesh" (5315) primarily means a creature, a breathing creature man or animal and is rendered variously person, self, body, creature, life, soul, etc.] was delivered from death which suggests the "soul" (as it was delivered from death) is mortal. Vs 9 would appear to refer to the resurrection. Vs 13 mentioning a lifting up or taking the cup of salvation perhaps refers to the perfect sacrifice 1Cor 11:23-26 of Christ. Vs 16 mentioning son of the Lord's handmaid or maidservant would seem to indicate Christ's being born of Mary (Psa 86:16;Luke 1:46-48). Vs 18 repeats vs 14 emphasising a fulfilling of vows to the Lord in the presence of all his people.  Christ will completely fulfil his vows in the presence of ALL God's people when he returns to the earth and the meek inherit it Matt 5:5. Then the Lord's prayer, "Thy kingdom come. Thy will be done in earth, as it is in heaven" Matt 6:10 will be fulfilled.

115:5 The unseeing eyes of the idols are like Israel – Isa 44:18

116:13 This is probably a reference to the drink offering.  See Num 15:3-5.

Psa 116:10;2Cor 4:13.

116:13 The ‘cup of salvation’ that David speaks of contrasts with the ‘cup of fury’ – Isa 51:17and speaks of the ‘cup of blessing’ – 1Cor 10:16

116:3  We have seen in an earlier comment the way that this Psalm refers to Absalom’s uprising. We should note also that it speaks of Jesus’ suffering before his crucifixion – Mark 14:34

115:16  Whilst we may use this verse to prove that men do not go to heaven when they die the writer, by inspiration, is making a more powerful point. It was the earth that was promised to Abraham (and his seed)

1. Psalms 115,116,117 and 118 are sung after the Passover meal.

2. Psa 115:4 - today the worship of gold and silver takes a slightly different form but is still idolatry (Col 3:5).

3. Psa 115:7,8,17 - idols and the fate of those who trust in them.

4. Psa 115:9-11 - "trust in the Lord" - don't trust in idols.

5. Psa 115:13 compare with Rev 11:18;19:5.

6. Psa 115:13,18 - the fate of those who fear/revere the Lord will be eternal life as Jesus, the firstfruits, now has (1Cor 15:20-22).

1. "I", "me", "my" (are in every verse of Psalm 16 except 5 and 9) would seem to have application to Christ.

2. Psa 116:2 - serving God is a life-long committment (Matt 24:13).

3. Psa 116:3;Jon 2:5 - perhaps tied to Christ's literal and Jonah's figurative sacrifice where both were "compassed"<661> by the sorrows of death literally or figuratively plus each had a "crown" of sorts about their head. 

4. Psa 116:5 - NIV "our God is full of compassion<7355>".

5. Psa 116:8 - the soul of Jesus was delivered from death.

6. Psa 116:14,17 - the vows of Jesus were paid in full.

7. Psa 116:16 - Christ's bonds were loosed and he paved the way for believers to have hope (Rom 6:23;Heb 2:14-15).

116:3    The “pains of hell” is picked up by Peter – Acts 2:24 -  further confirming the Messianic nature of this Psalm.

Psa. 115,116.

WHERE IS GOD?

We live in a different time, but it is the same question. "Why do the nations say, 'Where is their God?'" (Psa 115:2) It is still the same question that is asked by people today. Where is God? Prove that he exists! The psalmist has the answer: "Our God is in heaven; he does what pleases him." (v.3)

Idols of wood and stone are no longer the competition to believing in God. Today God's competition comes in the form of scientific thought. Instead of choosing to believe in the reality of God, people chose to believe in the theory of evolution. Instead of believing in a God that never changes, people believe in a constantly evolving and changing world. Instead of believing that there is purpose behind our lives and the world around us, many would rather believe in chance and random events. Instead of believing in the glorious future God has promised, people would rather believe take their chances with a world that is spiralling down toward it's own destruction. Instead of choosing to believe in an intelligent designer, people would rather believe in nothing - that nothing created us from nothing and made something. And instead of listening to God's voice, his wise and living words, the skies are scanned each night for the voices of aliens!

So where is God? Unless you believe in chance, luck, theories, continual change, randomness and a future-less nothing, then the answer is that God is in heaven and he does what pleases him.

HOW TO REPAY?

"How can I repay the LORD for all his goodness to me?"(Psa 116:12) Some people would say that we could never repay him for his goodness toward us, and so decide to rely on his grace, no matter what they do. Others would work hard for God doing anything and everything they can to help others and in some way to repay God. But neither of these were the way the psalmist chose to repay God for all his goodness toward him.

He said, "I will lift up the cup of salvation and call on the name of the LORD. I will fulfil my vows to the LORD in the presence of all his people." (v.13-14) From the various different translations I looked up, lifting up the cup of salvation means to rejoice in the salvation God has given you. To call on the name of the LORD is to make God your strength - to rely on him. And fulfilling our vows means just that - if we have marriage vows, to honour them, if we have promised to live for God, to do so faithfully, and if we have made other vows, to do all we can to see them through. This is how we can repay God for all his goodness toward us.

He wants us to have joy in salvation, to put our trust in him, and to honour our promises. By doing that, let's show God how thankful we are for all his goodness toward us.

115:17-18        Repeatedly faithful servants of God see death as a cessation of fellowship with God and an inability to praise Him. Is that how we view death? A separation from God.

Psa 116

Although the psalm could be linked with David it does have some links to hezekiah in Isa 38:5, Isa 38:10 etc.

Notice the words "as long as i live" and "in my days"Isa 39:8 perhaps for the extra days he was given?

116:1  From the way in which Heb 5:7 uses the language of this part of the Psalm  we may conclude that this Psalm  reflects Jesus’ thoughts.

Psalm 115

There are three Psalms that mention the House of Aaron, and all of them have other similarities. If we read them together we get a fuller picture of the theme David is developing in these Psalms. Here is a quick summary of the overlap in content, but you will be able to see  much more yourself.

115:3    The statement that God can do whatever he pleases is the basis for the inspired comment – Rom 4:21 – by the apostle Paul.

Psa 115:4-7

Idols of course cannot speak (mouth) see (eyes) hear (ears) smell (nose) no hands and feet etc,

Interesting to follow these things through scripture.

MOUTH. Deut 8:3 man lives by Gods breath which comes from his mouth see also Psa 33:6

EYES Job 34:21 

He watches everything we do not just to spot our failings but in care just as we watch someone who is ill. Job 36:7

Just look at these lovely passages if we are ill and need looking after, Psa 33:18, Psa 34:15, Psa 17:8

EARS  Of course not only does he "look"after us but he listens to our problems. Psa 94:9 1Pet 3:12

NOSE our offerings rise a sweet savour Gen 8:21

HAND God has hands it is how he rewards us and also how he punishes so in fact our very lives are in his hands. Ecc 9:11 Pet 5:6

In fact he also picks us up when we fall Psa 4:6, Psa 9:13, Psa 147:6

FEET Symbol of his power? Psa 47:3, Psa 58:10 Matt 5:35

Psa 25:15 when our eys are upon him he will pluck our feet out of the net. Psa 116:8, Psa 119:105

The world offers us nothing including its idols in fact they do not even breathe through their throats, in other words they are not just dying but completely dead to us, they offer us nothing but Yahweh 1Pet 3:12 and though we may feel at times of trouble God has forgotten us he has not, he is watching, listening, walking with us holding our hands with his. He is our protector

When Noah faced trouble he WALKED with God Gen 6:9 he was concious the eyes of god were upon him and so we should be concious not only is he protecting us but watching us carefully that we may as Abraham be perfect Gen 17:1

116:1-2           We all know how much we appreciate people taking to us and taking notice of what we say. Our God is like that. Prayer is the way we communicate with Him and reading His word is how we hear Him speaking to us.

116:13,17      Calling on the name of the Lord is the behaviour of those who please God. We see the first occasion in Gen 4:26.

116:1    Do we every reflect on our feelings towards God when we feel our prayers are answered? Or do we simply just carry on with life without any further thought on Him?

116:18 this is the second of two occasions where the Psalmist calls himself “the son of thine handmaid”. The other is Psa 86:17. Mary calls herself the “handmaid of the Lord” – Luke 1:38. So we might conclude that this Psalm is Jesus speaking “in spirit”.

116:15  We, quite understandably, grieve when one of God’s servants – our friends or relatives fall asleep in death. However it may be of comfort to us to understand that our God is not unmindful of the death.

116:12 We might ask what can we give to God for His benefits. The Psalmist says that because of God’s benefits he tried to identify with Him (116:13,17) by calling on the name of the Lord. The idea for this comes from Gen 4:26where the sense is call oneself by the name of the Lord. He has called us His children by our obedience to His word. We must now identify as His children by doing the things that reflect the character of our Father. That is what we should be rendering to God.

115:15 Gen 1 and 2 describe the Creation. Some seem to think that one can safely dismiss the Creation account as it occupies such a small part of the inspired record. However such a view ignores the fact that acceptance of the literality of Creation is found right throughout scripture, both in the Old and New Testament

Psa 116:17

“I will offer to thee the sacrifice of thanksgiving…”