Comments for March 8

v.31 provides a conclusion to this rather private sort of chapter. The separation from uncleanness, whilst of obvious importance from the point of view of their physical health, also has significance for their (and our) spiritual guidance too, that we go about our daily lives, not allowing these worldly things to come in and cause uncleanness Ps.66:18, Eze.44:23, Heb.10:9.

v.14-15 - We are quick to turn to God when our health is bad, but are we equally quick to thank Him when it is over and we are cured? Equally it is with our spiritual lives. When we recognise a development and the leaving behind of a bad practice, we need to make the special effort to rededicate ourselves to the service of the Lord.

15:31 All the details of the laws relating to uncleanness were to teach Israel one simple truth. That when they were unclean they were separated from their God.

Uncleanness is transmitted by touch - as mentioned above. However we should be careful that we do not presume that being in the same room or meeting as someone with wrong doctrine in some way contaminates us.

Lev 15:12  The earthenware jars in which the Israelites kept their water would have been unglazed and porous, this would make them liable to absorb small particles of impure matter, hence a pot touched by an unclean person had to be broken. 

The Law pronounced strict separation for uncleanness. We read about one such occasion in v.25. This woman was a virtual leper as she nobody could touch her, or indirectly touch anything that she had touched. If they did, they would become unclean (26,27). How great a faith was displayed by the woman of Matt 9:20,21 as she knowingly disobeyed the Law to be healed by one greater than the Law. 
 
V.29 turtles in the KJV, of course, mean turtledoves.
 
V.31 Uncleanness = sin = death under the Law because it defiled God's house.  Unless we have had our uncleanness washed away through baptism in the saving Name of Christ, we will die.  Furthermore, unless we keep God's house clean, we shall also die (1Cor 3:16,17).

Uncleanness such as these mentioned in this chapter would be highly embarrassing to relate to the priest, but uncleanness had to be cleansed only through "the Priest" = Jesus Christ. Therefore it had to be reported. Lev 15:25 is of-course the uncleanness which befell the woman who came to Jesus as in Luke 8:43-45.

15:5-12 The repeated point that touching anything that has been touched by an unclean person indicates that uncleanness can be conveyed to others by contact. Hag 2:12-14 highlights the truth of this statement. It has a spiritual counterpart for us. The company we keep can defile us 1Cor 15:33.

15:25 So the woman who had the issue of blood 12 years – Luke 8:43 – had been permanently unclean and therefore barred from worship in the synagogue with others.

Lev 15:11,12,13,14,15,19,28,29. V11 - Perhaps this echoes baptism (burial with Christ which washes away sin) and/or a washing with the Word (God's Word is contained in the Bible which is written by men inspired by God for our learning and instruction so we might have guidance and hope of eternal life) so that on the day of judgment we might be among the saints (faithful true believers both living and dead) who will be clothed in righteousness. V12 - Might the clay pot be an echo of the body of Christ which is symbolized in the bread of remembrance which is broken and shared each first day of the week by believers (along with wine symbolic of Christ's shed blood)? Perhaps the wood to be washed with water refers to the wood of the sacrifice of Christ and his burial which water baptism symbolizes in the putting on of Christ and symbolic (usually) picking up of the cross and following him. V13,14 - It will take 7 millennial days (7000 years) for sin and death to be totally cleansed/eradicated. At that time Christ will turn the kingdom on earth over to God, his Father and there will be a new beginning (perhaps symbolized in the 8 saved by water in Noah's wooden ark along with the cutting away of the flesh on the 8th day in the circumcision ritual). Again, those in the kingdom will be clothed in righteousness and bathe in the pure water of the word. True doctrine will be proclaimed boldly in the kingdom age (1Cor 14:33; Isa 2:3; Isa 11:9); we also have 2 animals sacrificed perhaps suggesting the need for Christ's flesh to be sacrificed (Christ was tempted as he had our nature) and also his sacrifice offered as an atonement for the sins of others; the entrance to the tent of meeting may echo Christ being the way or the door to eternal life and the entrance to the kingdom of God on earth. V19 - Perhaps this relates to the sin of Eve and echoes the 7 millennial days there will be sin (sin will be totally cleansed at the end of the millennium when Christ turns the kingdom over to God his Father). V29 - Perhaps this priest at the entrance echoes Christ who will judge and decide who is admitted into his Father's kingdom on earth. In the Lord's prayer we pray, "thy will be done on earth as it is in heaven" (Matt 6:10). This is the hope of all true believers - it will soon come to pass and at that time the meek "shall inherit the earth" (Matt 5:5).

15:25 The woman’s menstrual cycle, in itself, is not wrong. Actually it is part of God’s creation. Whilst all sorts of taboos have grown up around this perfectly normal function Israel were simply to realise that unregenerate flesh was unclean in His sight and this cycle is just one element in that teaching.

Lev 15:11;Deut 4:5-6 - Ignaz Semmelweiss (1818 - 1865) was a Hungarian doctor who by simple hand-washing reduced infant mortality rates from 10 - 35% to 1%. Doctors of the day would work on cadavers and then assist in the birth of children without washing hands. Only after his death were his methods taken seriously upon discovery of Louis Pasteur's germ theory.

The above was gleaned from a public address by Paul Spechler.

15:19-29 Notice the priest does nothing to resolve the problem that the man has, all he can do is offer the relevant offerings. Not so Jesus who actually stopped an issue –Matt 9:20-22

Hospital hand washing

Notice that the laws in this chapter will, in effect, keep bacteria isolated within the household. And notice also how family members were, in practice, always un-clean along with their household. v11 is the important verse here. Every other verse can be related to being within the household environment (where presumably whoever was contagious would stay isolated). However, v11 shows us that contact to the outside world through the hands was where the danger lay. And this danger was dealt with by simple hand washing. Here we have a marvellous example of where God's word is 3000 years ahead of modern medicine. Only recently in the UK have hospital wards introduced hand washing at the door of the wards. What's important is that the hands are washed immediately, before they're used to touch the face, or wiped on the clothes. If this law is not observed, the latter part of the verse says they should wash themselves and their clothes top to toe. Can you imagine this being enforced in hospitals? Maybe if it was, people would be more likely to wash their hands!

15:1-33        The emphasis on the person doing what was required shows that the offerer has to exercise his / her conscience.  Jesus will judge according to the heart as he sees men’s thoughts, not just their outward appearances.

15:31  The ‘uncleanness’ spoken of in this chapter relates to things that neither the man nor the woman had any control over. It was not their ‘fault’ that they were unclean. However the punishment for not observing these laws was death. Whilst this might seem very harsh it  teaches that man deserves to die because of Adam and Eve’s sin even though no one has sinned in the same way as Adam and Eve - Rom 5:14                                 

Compare Lev 15:25-27 with Luke 8:40-44 and take a moment to wonder how many people the woman who came to Jesus with a chronic issue of blood would have touched on her way to get to him.  Under the Law does that imply that they would have been unclean as well and should have washed themselves and their clothes and been unclean until evening?  In any case, they probably wouldn't have known about her condition and therefore unaware of her effect on them according to Leviticus 15. In a small way this shows how insidious sin can be and how subtle, unknown forces can affect us and break our relationship with God.  As the woman found out, Jesus had the only true answer by his action of healing her and bringing her outside the Law and into the New Covenant.  Of course, she would still keep the requirements of the Law and go to the priest to offer her sacrifices of cleansing, (as much as she could afford, seeing as she would have been ostracised from society because of her illness).  But it should have been a lesson to anyone who was near enough to see and hear Jesus performing this miracle that the old ways of the Law could never save or relieve any person from the ravages of sin that so easily beset them. Only belief in the Good News of redemption through God's Son could do that.

15:19   All women of child bearing age were unclean for seven days every month. As such would be barred from tabernacle worship. Maybe this is why the Law of the Nazarite Num 6:2 was introduced by God. That any man or woman could dedicate themselves to God, irrespective of other aspects of ceremonial uncleanness.

15:5    24 times in Leviticus do we learn that separation was to be “until the even”. Isn’t that a wonderful provision from God. The evening began the new day in the Israelite’s life. So the new day brought a new beginning.

15:29 the offering required here is the same as required by the Nazarite who has inadvertently broken their vow by being defiled.

19:9-18  The requirement in this section all relate to how others were to be treated. The fundamental point is that the Israelite had to be generous. This informs us as to how we are to respond to others.

15:27  A recurring instruction in Leviticus is that touching something unclean will cause the one touching to be unclean as well. The lesson is that uncleanness is easily transmitted. An indication that the company we keep will affect our minds – 1Cor 15:33.

Leviticus 15:5-15 The uncleanness of men and women in all its forms reminds us of our Adamic nature.  Under the law those who recognised they were unclean bathed and washed their cloths (vs.5-13) before taking the requisite offering to the Priest at the door of the Tabernacle (vs.13-15).

Through our washing in the waters of baptism (Mark 16:16) and washing in the word of God (Eph.5:25-26) we can come to our High Priest, the Lord Jesus Christ who can make atonement for us.  We must beware not to be re-contaminated with the corruption of lurks within our Adamic nature (v.31).

15:5 The bed that the unclean person rested on is automatically made unclean. So, as a consequence, anyone touching that bed is refereed unclean also. Leaving aside the practicalities of housekeeping we see the clear principle that uncleanness is transmitted by association - in this case touch. This truth is the basis for the priest’s response to the prophet’s question – Hag 2:13-14. However this is not just relevant for the Jew to think about. We are being taught a principle. What and who we associate with can affect our thinking. As Paul was inspired to write – 1Cor 15:33 –the company we keep can destroy our spirituality.

15 The conditions spoken of in this chapter are mostly the regular circumstances of life. Most of them cannot be avoided. In Israel one who fell into one of the categories automatically had fellowship reduced and access to God limited.

Thankfully disciples today do not have the same strictures. However, in patter, we can create those situations. Whilst our unacceptable behaviour may not be seen by others it, in reality, impacts both on our relationship with fellow believers and God.

We learn that the day to day things of living, if not kept in check, impact on our spiritual life.

15:2-3 The “running issue” ,reading the record, is something that it is assumed will heal itself in the man. However the man is considered “unclean” to tech that any imperfection in the mind alienates man from his Creator. That it is a physical “issue” does not alter the principle.

Just a thought from reading this chapter today - In Luke 8, when the woman with an issue of blood came to Jesus to be healed, her flow had been continuous for 12 years and Jesus stopped it.  It made me think of the Law of Moses and the many sacrifices needed to atone for sins and uncleanesses - so many thousands upon thousands of animals killed and so much blood shed, yet none of it could cleanse the guilty person from sin for long. And so the woman with the issue of blood could personify Israel under the Law who, when she came to Jesus and touched the hem of his garment thus making him unclean according to the Law, he actually stopped that flow of blood and in type showed a better way beyond the Law. What the Law could never do, he could as he was above the Law and came to fulfill it.

15:4 here and elsewhere in this chapter we find one who was “contaminated” by physical contact was “unclean until the evening” was to teach a lesson. Whilst the person who “touched” suffered no physical change he was to appreciate that association with anything unclean contaminated.

We do well to remember the same. The company we keep affects our thoughts.

DISCHARGES CAUSING UNCLEANNESS

In Leviticus God gave Israel a whole lot of laws that are given a title in my Bible: “Discharges Causing Uncleanness.” These laws detail what a man or woman is to do when they have a bodily discharge, an emission of semen, a monthly period, or other bleeding. What we notice about this is that most of these bodily discharges are of a sexual nature, relating specifically to men or women. Whatever the discharge was, it meant that the person who was affected by it became unclean either for the rest of the day or for a longer period of time. After the uncleanness was finished, the person had to wash, and depending on what it was, offer a sacrifice before they could become clean again.

Discharges of this sort today are a taboo subject in polite society at the moment. We don’t hear about who did what when, or who is having their period at the moment. But what we do see in society around us all the time, and maybe even from ourselves, are discharges from our mouths. Jesus said that it is what comes out of our mouths that makes a person unclean. (Matt 15:11). Very often, just as with the physical, the discharges from our mouths are sexual through swearing, crude jokes, smutty remarks and innuendos.  We hear it all around us, and if we join in we also become unclean in God’s sight.

Let’s watch out for the evil that might discharge from our mouths, and if it already has, then let’s repent and ask for forgiveness so that we can once again be clean in the sight of God.

117:2 - The truth of the Lord endures for ever. This is a succinct but significant Psalm and we do well to take heed and reflect our awareness of God's praiseworthiness in every aspect of our lives. Ps.85:10, 89:1, 100:4,5, Isa.25:1, Mic.7:20.

Psalm 117 This short Psalm gives us the reason why we should worship God - He is kind towards us

Psalm 118 On five occasions (v1,2,,3,4,29) the exhortation is to recognise the continuing mercy of God. This mercy is finally seen in the way he sent his son who was rejected by the leaders of his day. This is spoken of in this Psalm (:10-11,22)

118:10 - we don't have to be at war to reiterate this statement. Each of us will overcome the evil inside us by operating 'in the name of the Lord'. It is our lifetime's task to do just that.

Psalm 117 - The call to 'praise the Lord …' is quoted Romans 15:11 as part of the proof that the Old Testament demonstrated that the gentiles would be called to a knowledge of the gospel.

Psalm 118 - We know that this Psalm speaks of the events in the last week of Jesus' life because :25 'save now' is quoted Mark 11:9 as 'hosanna' and :26 'blessed is he …' is quoted Mark 11:9 and Matt 23:39 amongst other places. It is suggested, therefore that :10-12 speak of the trials of Jesus before the Jewish authorities on the third day before the Passover when they tried to fault Jesus by asking him about tribute to Caesar, the matter of who would have the woman to wife in the resurrection and the question of why was the greatest commandment in the law.

117:2 So the Jews recognise that God, in His mercy, has called the gentiles and so recognises that God has also been gracious towards them. This must be in the kingdom because at this time the call of the gentiles is designed to cause them to be jealous Deuteronomy 32:21

118:6 This verse, also quoted in Hebrews 13:6, shows the confidence that Jesus had during his life - right up to his death. So, like the recipients of the letter to the Hebrews we should have the same confidence.

117:2 The ‘merciful kindness’ of which David speaks is something which Solomon recognised about the way that God dealt with his father (1Kin 3:6)

118:25 The ‘save now’ is the ‘Hosanna’ of Matt 21:9 etc:

Psalm 117  This may be a short Psalm, but, it contains a very important principle; that all nations are invited to worship the God of Israel. It is also quoted by Paul in Rom 15.:   Psalm 118  Speaks of the supremacy of God and contains words quoted by Christ, referring to Israel's rejection of Him. (V.22) 

MOMENTS OF PRAISE
 
Considering this is the shortest chapter in the Bible, it tells us a lot about praise.  For a start, being the shortest chapter and being a Psalm of praise, it tells us that we can, and should, use the little moments of each day to give praise to the LORD.  Even though we might be extremely busy all day, there are always short spaces of time when we can focus on God and give him the praise he deserves.  This Psalm can be read in less than 30 seconds, and so we can use any few seconds of our own to give God praise.
 
The word 'all' is used twice.  "All you nations," and "all you peoples."  If we belong to one of the nations on the earth or if we happen to be a person (which is very likely if you are reading this Thinky Thing), then it is our duty to praise the LORD and extol him.
 
Verse 2 starts with the word 'For.'  It tells us some reasons to praise the LORD.  But again, the reasons we are given are reasons that apply to everyone. 
Reason number 1: "Great is the LORD's love towards us." (Psa 117:2)  We are all recipients of God's love and especially so if we have taken advantage of his offer of salvation in Christ.
Reason number 2: "The faithfulness of the LORD endures for ever." (v.2)  He will never let us down.  His love is everlasting and will stay with us for ever.  It will never end.
 
So then, if we are people who live on this earth and we have received some of God's great love and faithfulness, let's take a brief moment now, and again later, to praise the LORD.  Hallelujah!

The psalmist says basically the same thing twice, but slightly changes it to say princes rather than man in Psa 118:8,9.  We should trust in the Lord God rather than in ordinary people, rich men, politicians or monarchs.  All of them will die, rendering their promises worthless.  But God remains for ever.

117:2   Truth that ‘endureth for ever’ is the truth that is for all generations – Psa 100:5 – Our God does not change!

118:8    Here the Psalmist voices a recurring theme in Scripture – that man cannot be relied upon – Psa 146:3, Isa 31:3, Jer 17:5

Psa 118 The Hebrew word for mercy is CHESED (2617) it is mercy which comes from the loving kindness of God. His mercy is not so much His forbearance to punish for particular wrongs. But, His mercy is a constantly held out hand, a constant loyalty to us, because we are His. "His mercy endureth for ever"

118:1,3,5,17,18,21,22,24,25,26,27,29 - Much of chapter 118 would seem to have a messianic application. v1 God's mercy endureth forever in that we have a hope of eternal salvation through Christ's sacrifice and God's grace; v3 a once for all enduring merciful sacrifice unlike the many sacrifices of the Levitical priesthood which pointed toward that of Christ; v5 Christ in distress/anguish called upon the Lord who didn't actually forsake him on the cross but answered him by allowing his resurrection and setting free/in a large place which was/is in heaven at his Father's right hand; v17 I will not die but live and proclaim what the Lord has done could refer to the sleep that didn't corrupt and Christ showing himself to others after his resurrection from his brief death to eternal life; v18 God chastens all those he loves and none were chastened more than his son who was not allowed to see corruption as he rose after the third day; v21 you have become my salvation is a song of the redeemed perhaps referring to Christ by God and also points to the future redemption of those in Christ (Exo 15:2; Isa 12:1-6; Heb 5:9); v22 Christ was the capstone or head stone of the corner of the temple that the builders rejected (John 2:19; Matt 21:23,42,43,44; Luke 20:9-19;Eph 2:20; 1Pet 2:4-8; Acts 4:10-12); v24 the day that the Lord hath made refers to the Passover resurrection or when Christ will sit on David's throne at his second coming; v25  perhaps refers to the "Hosanna" or "Hallelujah" or "praise" when Christ made his triumphal entry (John 12:13) and may point toward a future triumphal entry upon Christ's return (Psa 117:1; Rev 7:9-10; 19:1); v26 coming in the name of (not as) the Lord indicates God manifestation (Matt 21:9;23:39;Luke 13:34-35;Luke 19:37-38;John 12:12-13) as Christ is a representative of God; v27 the sacrifice of God's son is the basis of man's redemption and the mode by which the light shines (John 1:7; 1Pet 2:9); v29 the chapter begins with, and after explaining why, ends with God's mercy enduring forever.

118:18 ‘chastened … not given me over unto death’ is a prophecy about the ministry of Jesus. As such it is used in 2Cor 6:9 to show how the believers are associated with Jesus’ experience.

For What It's Worth Dept:

According to independent research, the King James Version (KJV) of the Bible contains 1189 chapters; Psalm 117 is the 595th; there are 594 chapters before Psalm 117 and 594 after it. Thus, Psalm 117 is the center chapter of the Bible.

Psa 118This whole Psalm is a plea for confidence in God and is a celebration of the Psalmist's own confidence in God. It was the mercy of God which endures for ever that provided this confidence, his cause for hope and trust in the future. This confidence is expressed in both the first and last verses: "His mercy endureth for ever"

118:1 The words of this verse are also found in 1Chron 16:34 which describes the time that David brought the ark and put it in the tent that he had pitched for it in Zion. So we may see echoes of this event in the rest of the Psalm.

117 These words look to the time when Christ is in the earth, the kingdom is established and His people, the Jews, restored to their land as a righteous people will teach the nations the wonderful blessings of God.

Psalm 117 is a doxology that could be attached comfortably to any other psalm.

118:22,23 Jesus refers to this psalm in His discussion with the chief priests and elders (Matt 21:42).

Psa 118:22-23;Mark 12:10-11.

118:7 The idea of blessings upon those that help and punishment upon those who do not help Israel echoes the promises to Abraham – Gen 12:3

IT IS GOOD TO TRUST IN THE LORD
As we live in days of uncertainty, it is good to trust the Lord with all our heart, mind and soul, knowing that - "The angel of the LORD encampeth round about them that fear him, and delivereth them."Psa 34:7

Sometimes it is only in the depths of despair, that the Lord can finally reach us and "speak to our hearts". As David struggled with the circumstances around him, he trusted that "God's mercy endureth for ever".Psa 118:3-4
Do we allow God to speak to our hearts in this busy age we live in?

In Hos 2:14, God allured Israel into the wilderness so He could speak to her heart. Perhaps time to time, we also need to remove ourselves from all the distractions of life, in order that God may speak to our hearts.
David learned to trust the Lord his God, and because of this, he became a "man after God's own heart"

May we allow God to reach our hearts, that we may learn to trust in the LORD

118:8-9 If only we could remember this all the time! All too often we place our confidence in our own ability.

118:22 This verse, along with Isa 28:16are drawn together by Peter – 1Pet 2:4-8– along with Isa 8:14– which should encourage us to review all those areas of Scripture together as we have an inspired exposition by Peter which gives us warrant to look at these passages as related.

Psa 117:1-2 compare with 1Tim 2:4,6,8 "(God) will have all men to be saved, and to come unto the knowledge of the truth ..... (Jesus) gave himself a ransom for all ..... I will therefore that men pray everywhere".  

1. Psa 118:5,13 - "I called upon the Lord in distress: the Lord answered me...the Lord helped me" (Psa 22:1,24;Luke 22:42-44).

2. Psa 118:10 - "All nations compassed me about: buit in the name of the Lord will I destroy them" - Christ was compassed by Jews and Gentiles during the crucifixion and will be compassed by Jews and Gentiles at his second coming when he rescues a remnant and fights enemies (Psa 2:1-2;Joel 3:2;Zech 14:2-5;John 10:24-25).

3. Psa 118:16 compare with Phil 2:9.

4. Psa 118:17-18 compare with Gen 3:15;1Thess 4:13-16 - Christ would recover from the blow to his heel and when a believer waits for the resurrection he is considered to be asleep not dead.

5. Psa 118:19-20 - Christ returning to rule the earth as king and along with the saints entering the gate to Jerusalem, the future world capital.

6. Psa 118:20 compare with Isa 26:2;Psa 15:1-2.

7. Psa 118:21 "I will praise thee: for thou hast heard me, and art become my salvation" - God became Jesus' salvation, therefore there is no co-equal God the Son.

8. Psa 118:26 - "he that cometh" (Acts 1:9-11).

118:27 The Psalm is Messianic. The sacrifice that was bound to the altar echoes Isaac – Gen 22:9 – but points forward to Jesus who was ‘bound’ Mark 15:1 before being taken to be crucified.

VICTORY, TRUST AND RIGHTEOUSNESS

"Shouts of joy and victory resound in the tents of the righteous"(Psa 118:15)

What does it mean to be righteous? Does it mean that we do good things, keep all the rules, pray lots, read the Bible every day, and do good to other people, while at the same time perfecting our characters by the strength of our will? I wish!

Righteousness actually comes by having faith. Abraham was a righteous man, but it was not his own righteousness, achieved by his own goodness or actions. God tells us that his faith was counted as righteousness. By faith he was saved. It was Abraham's faith that God saw. God counted that as righteousness in place of Abraham's' ability to be completely righteous himself.

It was righteousness that came by faith that the righteous people in the Psalm had. When their shouts of victory were heard, they didn't credit themselves with the glory, but showed that they had put their faith in God, and He saved them. They said "The LORD's right hand has done mighty things! The LORD's right hand is lifted high; the LORD's right hand has done mighty things." (v.14-16)

Let's also put our trust in God and praise Him for the good things He has done in our lives. When we completely trust in God, He will also count our faith and trust as righteousness.

118:22      Whilst the refused stone clearly speaks of Jesus and his rejection by the Jewish leaders it is possible that when the later prophet – Zech 3:9– spoke of the stone that this prophecy was seen by the returning exiles as being fulfilled in their days.

Psa 118

Psa 118 is the middle chapter of the entire Bible.
Psa 117 is the shortest chapter in the Bible.
Psa 119 is the longest chapter in the Bible.
The Bible has 594 chapters before Psalm 118 and 594 chapters after Psalm 118.
If you add up all the chapters except Psalm 118, you get a total of 1188 chapters.
Psa 118:8 is the middle verse of the entire Bible. "It is better to take refuge in the Lord than to trust in man." How true!
Some claim Hezekiah to be its author, others think it was a priest or Levite, and some, like myself, believe David is the author of this Psalm, still others play it safe and refer to it as written simply by a Psalmist.

According to this Psalm, the Psalmist was completely surrounded by his foes, but did not fear nor despair. These foes pushed him to the point of falling, but the LORD helped him.  Verse 13 reads like a personal attack, one of great intensity and repetition, and is very reminiscent of Saul’s many assaults upon David.  The Psalmist recounts his dangers, the magnitude and variety of which would have slain him several times over had not God helped him. This was not the case with Hezekiah. His enemy, the Assyrian Army led by Sennacherib came against the nation of Judah, and not him personally, though as King, the responsibility rested on him. In Isa 37:8-20 especially verses 11,18, we read about the nations and Hezekiah’s fears of Sennacherib overtaking Judah. 
Verse 2 speaks of Israel without any reference to Judah. During Hezekiah’s time Israel was divided into two kingdoms – Israel and Judah. Hezekiah reigned in Judah. The kingdom was not divided when this Psalm was written leaving the authors to be Saul, David or Solomon. We can definitely rule out Saul. Under Solomon’s rule, Israel enjoyed great peace contrary to verses 10-12, which leaves only David.
David was a military leader, which fits with verses 10-12; he was severely disciplined, which fits with verse 18; David lead a united Israel, which fits with verse 2. In verse 3 the house of Aaron is referenced. David had gathered them as read in 1Chron 15:4.

If only they had read this properly

If we take the last verse of the previous chapter as context, we can conclude that Psalm 117 is about the LORD's house in Jerusalem. If we make that connection, it tells us that that house was supposed to be the central place for worship for the Gentiles. We could rearrange the order of these verses and write the Psalm like this just to emphasise what it really means:

Psa 116:19 - 117:2
"O praise the Lord In the courts of the Lord's house, in the midst of thee, O Jerusalem. Praise ye the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth for ever. Praise ye the Lord."
 

If the Scribes and Pharisees had made these connections they would not have killed Jesus, nor stoned Stephen, or put Paul in jail. Don't ever let anyone tell you that a correct and precise interpretation of Old Testament scripture is unimportant!

118:28   This Psalm is a wonderful prophecy about the resurrection of Jesus and the way in which God has chosen him whom the Jewish leaders rejected. The first and last verses of the Psalm say the same but there is no mindless repetition here. Our realisation of what God has done for us should be the beginning and end of our appreciation of His actions on our behalf.

Psalm 118

There is a significant detail in verses 10-12. Four times David uses the word "compassed", repeating it over and over again to emphasise its significance. What could he be referring to?

In 1Sam 22:17-20, speaking of the dreadful act of murder that Saul and Doeg perpetrated, we find that the word is again used four times.

This small detail leads me to believe that David is especially thinking of this event when writing the Psalm 118. It was soon after this event that Saul started closing in on David:

"And Saul went on this side of the mountain, and David and his men on that side of the mountain: and David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about to take them." 1Sam 23:26
 

118:5    Can we, with the Psalmist, say that we know that God has delivered us and set us in a large place? The answer is clearly “yes”. We have been redeemed from sin and death if we are in Christ.

117      Doubtless many can recognise in this Psalm a hymn that is sung.  The injunction to sing Psalms is found in the New Testament –Eph 5:19, Col 3:16, James 5:13 Mayne there is a lot of merit in singing more of the Psalms.

118:6 The sentiments that David voices here is seen also in Psa 56:4 which was written as a consequence of Achish taking David in Gath as recorded in 1Sam 21:10

118:1     Do we every just thank God because He is good? Or do we only give thanks when something specific requires our thanks? Surely it is valuable to simply thank God for His goodness whenever we consider it. After all we are thankful for friends and family even if they have done nothing specific for us.

118:10-13 speaks of three separate times when the psalmist speaks of being “compassed about”. This Psalm speaks of the last few days of Jesus life so possibly here we have a reference to the three times Jesus was challenged by the Jewish leaders – Matt 22:16-40

118:18 We should see a balance in our lives as David did. He realised that he had been chastened but appreciated also that during his chastening he had been spared. Do we simply complain when things do not go according to how we would like them? Or do we “count our blessings” and thank our Father for working with us to develop Christ like minds in us?

118:6 Have we such confidence that we are unafraid of what man can do to us? The supreme example is Jesus. Man took away his life. But God raised him from the dead. If God is “on our side” then we can share in Jesus’ confidence of the resurrection despite whatever happens to us in this transient life.

118:8-9 The danger of putting our trust in men is all around us. Indeed there are certain times when we, in order to keep the law of the land in which we live, have to make provision such as insurance. The challenge is to both keep the law of the land but then still trust God, not looking to the provision we have had to make as the source of our confidence.

118:21 In saying that God had become his salvation the Psalmist reflects the song of Moses – Exo 15:2 The deliverance from Egypt become a figure for Israel. It speaks of a deliverance that they could not effect on their own.

10 v. 12 - Here is an exhortation referring to the way we think of others - and against the idea of comparing ourselves or others with our brethren and sisters. This, Paul rightly says, is not wise. So let us stop doing it. 2Co.3:1, 5:12, Prov.25:27, 26:12, 27:2, Rom.15:18.

Another use of 'comfort'
10:1 Beseech
Maybe 'beseech' seems to be a strange translation for a word usually translated 'comfort' or related words. However a little thought will show why Paul used this word. Paul is seeking to encourage the brethren and sisters at Corinth so he appeals to the 'meekness and gentleness of Christ; so that he does not have to be 'bold' (:2) when he sees them.

Developing what we saw last year notice the two quotations from Genesis
11:3 serpent Genesis 3:1
subtilty Genesis 3:1

Now we know that the corruption brought about by the serpent was not sexual but mental. Eve's and then Adams mind was corrupted by the words of the serpent. In like manner our 'virginity' will be lost is we are deceived by the thinking of the flesh.

ch 10 - MEASUREMENT

I once heard the story of a boy who was short for his age and wanted to be taller. All his friends were at least 10cm taller than he was. (No, it wasn't me!) He finally came up with an idea that appeared to solve his problem. His solution was to make a new ruler to measure himself. His ruler meant that he was now 20cm taller than he was before because he had measured himself with a different standard.

As Christians, the standard we should be measuring ourselves against is Christ. He was the model of perfection. Our aim must be to be like him and even though we will never reach his standard, it must be our aim. But sometimes we can loose sight of the standard we should compare ourselves to and set up new standards for ourselves. We may measure our progress by what we were like last week or last year or against our worst day. Or we may look at ourselves and compare ourselves to the people around us. But Paul warns us about doing that. "When they measure themselves by themselves and compare themselves with themselves they are not wise." Our standard is Christ. Let's not fool ourselves with our own comparisons, but reach for the high standard of Christ.

10:17 We saw in 1 Corinthians in particular that there were some in Corinth who were 'puffed up' with their own self importance. This issue surfaces again with the quotation from Jeremiah 9:24 - any glorying has to be in what God has done for us, not what we have done, as we see it, for Him.

11:11 It would appear that there were enemies of Paul in Corinth who wanted to teach that Paul had no care for the ecclesia at Corinth. Hence the question ''Wherefore? Because I love you not?' Again character assassination is seen because his critics cannot fault the teaching of Paul.

ch 11 - THINGS THAT MATTER

A.J.Balfour said, "Nothing matters very much, and very few things matter at all." In reality there is only one thing that is important and that is to love the Lord our God with all our hearts and to do what pleases him. Whatever else we experience or that happens around us is insignificant unless it concerns the things of God.

The Apostle Paul had a very dramatic life as he travelled around preaching God's word. If there was anyone who could say that a lot of thing that really mattered had happened to him, it was Paul. To be beaten up is a major event in anyone's life, yet it happened to Paul at least eight times. He was put in prison, shipwrecked, stoned, had threats put on his life, gone without sleep, food clothes and shelter. He even spent a night and a day floating in the sea after a shipwreck! But none of those things were important to Paul. His main concern were the people of God. He said, "Besides everything else, I face daily the pressure of my concern for all the churches."

So it is true. Nothing matters much, but the things of God are very important.

2Cor 10:2  "as we walked according to the flesh" Paul's Corinthian detractors judged him as if he were influenced by fleshly motives. Paul clears this thinking in V.4 pointing out his weapons of warfare are not carnal, (fleshly) mighty through God.

11:14 is quoted by some to show that Satan (a.k.a. the Devil) is a fallen angel who is responsible for tempting people to sin.

Paul is talking about false apostles of Christ who were trying to undermine his work (v.12,13). 

These people had a leader (v.14).  (satan means adversary and is not the proper name for anyone or anything).  This adversarial man was chief amongst his followers who are described in v.15.  He claimed to be a messenger (angel) of the Truth (light) but in fact was a leader of falsehood. Paul’s thorn in the flesh could well have been this messenger of Satan, a leading false apostle, who dogged Paul’s every move trying to bring him down (2Cor 12:7).

2Cor 10:10 In saying that some said his speech was 'contemptible' we have some indication of the ill will that some in Corinth had towards Paul.

2Cor 11:6 Paul takes their comment that his speech is 'contemptible' and presents it as 'rude' - which means 'unlearned' see Acts 4:13 where the same word is sued.  Of course he was far from 'unlearned' though his focus is upon knowledge but, as he has done so often already, he appeals to them to think about what they know of the way he has been among them.

10:5 "knowledge of God". True knowledge makes man humble. Where there is exaltation of self, there knowledge of God is wanting

10:2 Paul hopes to spend time with the brethren and sisters in Corinth. He has already said (1Cor 4:21) that he does not want to have to deal with problems when he comes. Now he makes the same point again

11:6 It would appear that whilst Paul knew Scripture and could expound it well he was not an orator. This allowed some to denigrate his message because his peaking was not as appealing as that of some others. How critical are we of a brothers delivery? Does delivery cloud our judgment upon the quality of the content? Do we dismiss content because the delivery is below the standard we want to hear?

It’s a lovely thought in 2Cor 11:1-5 that Paul has spiritually “arranged a marriage” between the Corinthian members and Jesus Christ. Because of their problems, Paul is now worried that when the date of the marriage arrives they will be found wanting. They might, rather like the Galatians, sadly have espoused another gospel. The same principle applies to us. We are promised to Jesus Christ. We must therefore ensure that we keep ourselves pure, chaste, and ready for the marriage of the Lamb (Rev 19:7). While we wait, as that verse in Revelation says, we must “make ourselves ready.”

10:11 As there were those in Corinth who questioned Paul’s motives he ensured that he was not financially dependent upon them though he was willing to accept financial help from others – Macedonia for example – 11:9. In so doing he avoided appearance of evil – 1Thess 5:22

10:13-15         It would appear that there were some in Corinth who were making claims about their status and importance as a consequence of their preaching activities – that they had brought many to the truth and therefore were entitled to some degree of honour. Paul dismisses this sort of attitude saying that he is ‘enlarged’ by their preaching. He rejoiced in their results but they, it seems were self centred in reviewing their preaching results.

10:1 The ‘gentleness and meekness of Christ’ would contrast with those who sought a following. Such people tend to use ‘bully boy’ tactics to keep their following in line. Paul highlights the principles that should govern all teachers in the church.

10:7,10 Paul was meek in the presence of brethren, but bold in his letters.  On the other hand, the false teachers were very presentable in person. They could sway a crowd with fine oratory.

Paul is saying not to judge by appearance, but by the content of material presented. Does it check out against the Word of God?

Likewise, we must not be swayed by appearance or presentation. We have to determine that whatever is said rings true according to scripture.

The keyword for a life in Christ is simplicity (sincerity and singleness of purpose).  Paul warns of dangers from without and dangers from within (11:3,4). Those dangers are very much alive today, and we must be on guard against them.  We must be on guard against the subtle ideas of the world which can creep in and compromise the Truth.  We must also be on guard from within against overbearing rules and regulations which tend to stultify the plain tenets of the Truth.  And most of all we must be on guard against our own tendencies to lose focus in the Truth.

Is it possible that we could fall into the same trap as the Corinthians, who in 10:10-12 saw Paul only to be a meek and gentle teacher. Do we think of Jesus this way; the Lord Jesus of the children's books, when we should be growing up? My dad was a very meek and gentle man, and as a child I sometimes forgot that he also carried the responsibility to chasten me. Do we use this picture of a "meek and mild" Jesus to justify our own bad behaviour, as certain Corinthian brothers did with Paul? Do we think that when Jesus comes back he will turn a blind eye? Does his continued absence make us increasingly bold? Paul was ready to "punish all disobedience" (10:6, 10-11) as is Jesus (Matt 24:44-51)

2Cor 11:31 - God is the Father of our Lord Jesus Christ

10:18 ‘approved’ <1384> is a term which speaks of the integrity of the money merchant. This type of merchant only dealt with true and unadulterated coins.

11:3-4 The appeal to Eve and the fact that the issue is ‘another Jesus’ alerts us to the fact that what is in operation is a battle for our mind. Just as Eve had to decide to whom she would listen – The serpent or God – we have to decide who we listen to.

11:7  There were those in Corinth who wanted to be seen as important and to have a following. Clearly that was wrong. Now when Paul does not appeal to his status he is denigrated by those individuals who wished to be seen as important.  So they had said his speech was  contemptible’ 2 Corinthians 10:10. Paul now asks whether it is an offence to be humble.

2Cor 10:1-2

“Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh.”

Paul personally urged his brethren in, “the meekness and gentleness of Christ” to help him so that when he came, he would not have to be bold towards them. Whether he would be meek or bold with them depended on them, and how they responded to his divinely given authority.

The whole of the epistles of 2 Corinthians brings out the humanity of Paul, his inward feelings and motivations. It is important to realize this because what some of the Corinthian brethren were doing was to isolate one aspect of Paul’s life in branding and criticizing him a bold and tough writer when he was absent while being weak in presence. In judging thus, they failed to see the whole man!

In these epistles, Paul opened up his heart, and they contain more of his human pathos than any of his other epistles. Paul exposed his humanity in revealing his joys, his affections, his sorrows, his grieves, his pains, his trials, his tribulations, and his glories (2Cor 11:23-31). It was through his dire disappointments and deep distresses that he discovered more than ever before that the Father of mercies is also the God of all comfort who strengthened him and made him whole. Indeed, they contain the most intimate self-revelations of the life of Paul, which few can know, or read without loving and honouring him. There was a purpose to it all (2Cor 12:7-10), and those brethren who failed to see this and looked at just one piece of the puzzle missed the whole picture!

2Cor 11:5-6

“For I suppose I was not a whit behind the very chiefest apostles. But though I be rude in speech, yet not in knowledge…”

By “not a whit” it is meant, “not in the least.” Paul is saying that he is not in the least inferior to the superlative apostles, whom they considered to be Peter and John since they had been with Jesus throughout his ministry. He did nothing less in deed, nor did he preach anything less than they did (1Cor 15:10-11; 2Cor 11:23-28), and so removes this excuse. By showing himself equal to the great apostles, he removes this error and refutes the false disciples who were preaching another Christ (verses 1-4).

Though Paul was not a gifted public speaker, he, nevertheless, was very knowledgeable, and unlike the false disciples, he was not motivated by pride, but out of love and fear for them, that these false teachers would lead the Corinthians astray (verses 7-11).

2Cor 11:20

"For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you..."

E.W. Bullinger in Figures of Speech Used in the Bible clarifies this verse: "If a man take (your goods)."

2Cor 11:8

“I robbed other ecclesias, taking wages of them, to do you service.”

We know that the apostle Paul made it clear in verses 7,9 that he preached the gospel freely (1Cor 9:18; Acts 20:34). So then, what is this robbing and taking wages mean?

“Robbed” is sulao # <4813>, “to strip,” which is akin to # <138> haireomai, "to take for oneself." “Wages” is opsonion, # <3800>, “rations for soldiers” (cf. Eph 6:13-17; 2Tim 2:3-4). In other words, what Paul wrote was, “I took supplies so that I might serve (or aid) you.” Paul was actually referring to a collection of aid he took from the saints in other areas for the benefit of the Corinthian saints (cf. 1Cor 16:1-2).

Paul’s life as an itinerant labourer was hard. To be constantly on the road preaching the gospel and making his own living meant that in every new town he had to start with a new clientele. Paul made it plain to the Corinthians that he waived being supported so as not to hinder the reception of the gospel and did not want the gospel associated with financial solicitations and possibly be rejected for that reason (1Cor 9:11-12). Paul also refused to accept support in order to undercut his opponents (2Cor 11:12). The sophists of his day, not unlike the sophists of our day, showed more interest in lining their pockets than in proclaiming the truth. Thus, they treated God’s Word like cheap merchandise!

2Cor 11:14-15

“And no marvel; for Satan (an adversary) himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.”

One of the major themes of 2Corinthians is Paul’s defense of his own authority. Some false teachers came into the Corinthian ecclesia and challenged Paul’s authority. They claimed he was not a real apostle, that he lacked integrity, and not trustworthy (2Cor 1:12-14,17; 7:2). They claimed his speech was of no account (2Cor 10:10). They disputed Paul’s legitimacy as an apostle of Christ (2Cor 13:3). Thus, Paul was forced to defend himself.

These false preachers were adversaries to the true and unadulterated Truth (2Cor 2:17). They carried letters of recommendation (2Cor 3:1). They were deceptive (2Cor 4:2). They took pride in their position (2Cor 5:12). They trusted in themselves being in Christ (2Cor 10:7). They commended themselves (2Cor 10:12,18). They were paid preachers (2Cor 11:7). They boasted in their heritage (2Cor 11:21-22). The Corinthians had a great penchant for impressive credentials, fine oratorical skills, and show of power, proudly considering themselves to be among the “chiefest” apostles (2Cor 12:11). They were more interested in the outward trappings than what was in the package.

By opening his heart, Paul showed that through all the sufferings he endured he kept his integrity, demonstrated his pure motives as an apostle, and was not in it for the money, power, or any other worldly ambition. He carried on his body the marks of Christ (2Cor 11:24; cf. Gal 6:17). His adversaries lacked a clear vision of what was important and what was not. His knowledge (verse 6) more than compensated for any of his adversaries perceived lack. In all, Paul showed us in a beautiful way on how we are to handle our adversaries.

10:2     It would appear that some of those who opposed Paul used the accusation that he was using fleshly reasoning than Scripture. “as if we walked after the flesh”. Unable to fault Paul’s reasoning character assassination is employed.  Of course we would never do such a thing would we?

2Cor 11:24,32,33.

10:7   A problem in Corinth was the way in which some judged themselves by comparing themselves (favourably) with others. Such a way of thinking is wrong. It was wrong then and it is wrong now. If we are going to compare with anyone we must compare ourselves with Christ – and presume that our fellow believers are united with us in this way of comparison. 

2Cor 10:12 The only person we should compare ourselves to is the Lord Jesus Christ Psa 37:37 we should "observe" him as the word mark means.

When we do it should only humble us for we shall never achieve what he did!

10:10-11         It would appear that Paul’s detractors recognised that Paul’s written communications were powerful. However, rather than accept the points of such communications, his detractors sought to minimise the points Paul made by denigrating him.  The implication of the comments was that Paul was not consistent. He could write strong words, his detractors said, but that was of little consequence because, they said, his words were not matched by action.  We must be careful not to dismiss a fellow believer because he or she is not as articulate as we think we are.

10:1  It is all too easy to give commands and all too easy only to response when we are commanded to do something. But how do we respond when a request is made for help? Do we wait in the hope that someone else will meet the need or are we the first to offer? Do we think that others are better qualified than ourselves? OR do we offer anyway?

11:13   Isn’t it incredible that there were those in Corinth who actually set themselves up as Apostles! This is the effect of fleshly thinking. There were individuals who wanted status in the ecclesia.

11:6    “rude” means “unlearned” as in Acts 4:13. Paul’s opponents questioned his understanding of Scripture in order to belittle him in the eyes of believers in Corinth.

11:17  When Paul says he is not speaking “after the lord” he is not saying that he is not inspired. Rather he is saying that he is speaking in a way that Jesus would never have spoken of himself.

2Cor 10:10

“For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.”

A TIMELY WARNING

“PAUL had done good service for those in Corinth. He had brought them at great hazard and under much reproach, the knowledge of inestimable Truth, which had they been left to themselves they could never have searched out—Truth that was not only wonderful, but able to make the believer of it rich, honourable, and glorious forever… He was 'rude in speech' [2Cor 11:6]—‘weak in bodily presence and in speech contemptible.’ Such a man in Corinth would not attract the learned and polite; and give position in genteel society to those who contributed to his support… A man of weak bodily presence and contemptible in speech, such as Paul, would have shamed his stylish brethren in the presence of their friends. They sought, therefore, a more fashionable ministry than his—ministers by whose eloquence and classical learning the upper-tendom of Greek society might be propitiated in favor of their increasing and rising community. There were Hymenaeus and Philetus, Phygellus and Hermogenes, accomplished gentlemen in their way, who were prepared to popularize the faith… They boasted themselves as the sons of ‘Education, the great handmaid of religion,’ whose ‘educated minds were needed to train the vineyard of the Lord’!

… These men were the Clergy of the apostolic era… Under the tuition of these men every generation became more ignorant and superstitious than the preceding, until the Holy Scriptures were suppressed, and ‘darkness covered the earth, and gross darkness the people' everywhere, as at this day. The clergy still exist and flourish in the gloom like whited sepulchers… Let us cease from the clergy, and stand aloof from all their schemes. Their schools, and colleges, and ‘benevolent institutions,’ and divinity, and gospel, are all of that old fiction which exalted itself, that the apostles might be abased.”

Brother Dr. John Thomas, Herald Of The Kingdom And Age To Come, 1851, p. 235

11:6 That Paul had been manifest among them was evident. The fact that they were believers was the evidence – see 2Cor 3:2

In 2 Corinthians 11 Paul echoes David as he fled from Saul. “Michal let David down through a window … and [he] escaped” (1 Sam. 19:12) and Paul writes: “And through a window in a basket was I let down … and escaped …” (2 Cor. 11:33). At Gath David “feigned himself mad” (1 Sam. 21:13) and Paul wrote: “I speak as a fool” (2 Cor. 11:23 where the Greek for “fool” can have the sense of ‘madness’ (see a related word in 2 Peter 2:16). In Psalm 34, written when David fled from Gath, he said: “… there is no want to them that fear Him. The young lions do lack, and suffer hunger: but they that seek Yahweh shall not want any good thing” (Ps. 34:9,10) and God had looked after Paul too, “And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied” (2 Cor. 11:9). And just as David begins Psalm 34 by saying, “I will bless Yahweh at all times” (Ps. 34:1), so Paul writes that God, “is blessed for evermore” (2 Cor. 11:31).

10:4  the “strongholds” are those habits, thought patterns and desires which are contrary to the teaching of Christ.

11:22 The way Paul speaks of those who were his detractors in Corinth as being Jewish indicates precisely the source of the opposition. It was from Jews who had accepted the gospel. By implication they were using the fact that they were Jews as a basis for trying to impose their ideas on the gentile believers. We can imagine how it happened. They would claim that the fact that they knew their Old Testament well qualified them to instruct the gentile believers who, up to that point, would have had no knowledge of the Old Testament.

11:6  Do we ever denigrate a fellow believer as being “unlearned” when we do not agree with the point that they are making? Lest we think we are never like this remember that some in Corinth were like that. They were unable to fault Paul’s reasoning so they denigrated the person instead.

11:23-26 All of the things that Paul mentions took place at the hands of the Jews generally and occasionally by gentiles. This type of persecution ceased as soon as he was taken in to custody by the power of Rome -Acts 21:32 –from that time forward, though a prisoner, he was safe from persecution and yet given privileges such as being allowed ot send time with fellow believers.