5:1 - 5 It is interesting that the touching of a dead body or unclean thing is associated with a dishonest witness. 5:16 making amends by adding 'a fifth thereto' advertises that God is affronted by sin and this needs to be acknowledged.

6:11 'put off' 'put on' also see Leviticus 16:23 This marks the change that should take place in our lives consequent on appreciating the requirements of the gospel. Romans 13:12 Ephesians 4:22 - 24 Colossians 3:9 - 10

5:1 The voice of swearing is the basis on which there is the appeal [Matthew 26:63] to Jesus commanding him to answer the question 'tell us whether you are the Christ'.

6:2 We might think that being dishonest to our neighbour by not mentioning that we have found something that they had lost :3 wrongs our neighbour. Actually it is an offence to God.

5:11 There is a progression from a lamb (:6) right down to 'flour'. The sacrifice is determined by the financial status of the sinner. Thus we see that no matter what little we have to give we are expected to make an offering to God. So it is no good saying that we have no 'talents' as an excuse for not working for God -everyone has something that they can offer and we are all obliged to offer something.

6:20-23 In outlining details of the offering for the priest when he was consecrated we are given more information to add to what was done when the tabernacle was erected and Aaron and his sons consecrated. (Leviticus 8)

5:4 So ignorance is no defence. One is guilty as soon as one is aware of what one has done.

6:6 We will remember that we have read of animals being ‘without blemish’ a number of times already in our reading of Leviticus. A simple point but it is not good enough to give to God what we are inclined to give. Either we give Him he best – or there is no point in giving Him anything.

5:1 Knowledge brings responsibility (James 4:17).
 
5:15 The guilt (trespass) offering differed from the sin offering in its specific nature.  Edersheim explains it this way: In fact, the trespass offering may be regarded as representing ransom for a special wrong, while the sin offering symbolized general redemption.

Compensation had to be made by the offender to his victim (5:16). After full restoration, he had to add one fifth of the value. This one fifth represented a double tithe which punctuated the restorative process. 
 
6:12  Supplies were constantly being used up on the desert journey.  Did the Israelites bring enough with them from Egypt, or were they able to replenish en route?

The trespass offerings gave the sinner the wonderful feeling of freedom. The sin had been forgiven, and the person was free to carry on with his life.  But was that only the ideal?  I wonder if EVERY Israelite always took an offering for EVERY trespass?  Distance and life's many other duties perhaps got in the way; and of-course some sins were not repented of. But what a gift they were throwing away!

5:8       Repeatedly we learn that the offerer has to take his sacrifice to the priest who will offer it in the appropriate way. It was not sufficient to recognise a need to sacrifice and then to simply kill an animal. The sacrifice had to be effected in the prescribed way. In like manner it is not good enough to say that there is a God, or that one believes in Jesus. One has also to worship Him in the designated way with correct beliefs and actions.

As noted in Offerings and Feasts by F.E.Mitchell, in Chapters 5 and 6 we have 10 specific sins for which a guilt/trespass offering would be given: concealing truth, defilement, swearing rashly, dishonesty in holy things, ignorance, failure in trust, one-sided bargaining, taking by violence, deception or false pretences, stealing by finding. In 5:17-19 - we have mention of sins of ignorance which could entail violation of any of the commandments. Thus we have an echo here to the New Testament where we are to examine ourselves. In 1Cor 11:28 the word "examine" Grk. "dokimazo" (1381) means "to test, try, examine, discern, prove, approve, allow", etc.

Every time an Israelite sinned, albeit inadvertently, it cost him to be put right.  He had to supply the offering (lamb/goat; bird; grain, according to his means), and perhaps to add a fifth in value for restitution (e.g. 5:15,16). 

When we sin, we have access to forgiveness through the Lord Jesus who was epitomized in the sacrifices under the Law.  The cost of our being put right has been underwritten by the Lord (1Cor 6:20). 

Also, the penalty for unresolved transgression was harsh under the Law (Heb 10:28). 

But all things can be forgiven through the Lord Jesus.  We live under the Law of Liberty and not under the Law of Moses (James 1:25).  A great price has been paid for our liberty - a debt we cannot possibly repay.  Let us guard our privileged position by, first, making every conscious attempt not to sin; and, second, if we should sin, to ask for immediate forgiveness and restore any damage caused.

5:11 The quantity of ‘fine flour’ is exactly the same as the amount of manna that was stored in the tabernacle - Exo 16:33

6:4   In speaking of that which was ‘found’ being taken ‘violently away’ indicates that withholding an item found is as bad as taking away someone else’s property.

5:7-10 Whilst the law made a specific requirement for the offering that had to be given when the sin was known there was provision that the poorer offerer was able to offer a sacrifice of lesser value. Thus we see that the offering was proportionate to what the man had – it was a sacrifice, but it was not fixed in such a way that a man may be unable to perform what was required of him due to his financial situation. Likewise repentance is never beyond our means.

Continuing the theme introduced last year that this Psalm was part of David's song of praise when he brought the ark to Zion. :28-36 lists the plagues of Egypt. However notice that the Psalm does not have them in the same order as Exodus

However the Psalm omits the three plagues which are named. Why is this?

This Psalm should be read with Psalm 106. This Psalm speaks of the things that happened. Psalm 106 comments about the rebellion. So this Psalm sets the scene so that Psalm 106 can draw the lessons.

V.10-11 It is the promise made to Jacob. Gen 28:13, Out of all the promises of God, this one, concerning the possession of Canaan is prominently brought forward.. Everything revolves around this. The wonders and judgments have all for their ultimate design the fulfillment of this promise. The same lesson applies to each one of us we await the return of our King. 

105:28-36          Does anyone have a suggestion as to why the plagues of the Exodus are ordered differently in this Psalm?

V.19 "The word of the LORD tried him"  We clearly see in these few words how exceedingly simple the language of Scripture is. Seven words of only one syliable each, yet the whole of God's dealings with man are summarized in this brief statement. Starting in Eden it was God's word that tested our first parents, so it was with the last Adam, he was tried and tested in all points. It is by every word of God that man lives.

It is good to recount the wonderful works of Yahweh.  It adds appreciation for our God, and increases our faith.  This is especially true when we face trials.  We realize that, by reviewing His magnificent exploits, we know that our God has the unlimited power to help us: Is any thing too hard for Yahweh? (Gen. 18:14).

It is interesting, in the order of the plagues, that plague #9 of darkness is mentioned first. The reason for the plagues was the darkness in the hearts of the Egyptians, the lack of the knowledge of God.
In fact, plague #3 of lice/gnats is not omitted, but comes after #4 v 31
As to why the plagues of the cattle plague/murrain & boils are omitted, I don't have an answer, but it is interesting to note that they are potentially both "infectious" things.

This whole psalm is a testimony to the Word of God in action, continuous action which has results, and is not barren. The Word that brings some into relationship with God, and brings judgement on those who don't believe.

105:14-15 One occasion when God told a man not to touch His anointed was then Abraham and Sarah pretended they were brother and sister and Abimelech took Sarah – Gen 20:3

105:18 The Genesis record of Joseph in prison shows him as a diligent man who was favoured by the keeper of the prison. Clearly that is so. However the Psalm here adds information about the suffering that Joseph experienced in the prison.

v.12 - This chapter is presented in the context of spiritual love, being the 'more excellent way' of ch.12:31, described in ch.13. In this context the love which we have should cause is to excel in the edifying of each other. That all may 'profit withal' - ch.12:7. We are exhorted to do it correctly too - that 'all things be done unto edifying' ch.14:26, and this, with the rest of the chapter, sets the correct context for that much misused verse at the end of the chapter - v.40

V.:5 Speaking in tongues (Gr. glossolalia) meant speaking in foreign languages.  It does not mean speaking in some unintelligible utterance as some would suppose. 

V.18 The fact that Paul had the gift of languages is demonstrated in Acts when he spoke to the Roman captain in Greek (Acts 21:37), and then switched to Hebrew for the Jews (v.40). 

Vs.34,35,37 Paul instructs women to be silent in the ecclesia. This instruction hasdthe authority of the Lord.

14:11  It is probable that those with different followings also has special language – special ways of saying things to mark out their ‘superiority’. But unless what is said is understandable by all it is useless. The speaker, rather than being viewed as useful is viewed as a ‘barbarian’ exactly the opposite of what he is trying to achieve!

14:20‘be not children …’ echoes what Paul has said in 1Cor 13:11The Corinthians were so inflated with their own importance and Paul is highlighting that they are behaving childishly.

14:2 Clearly in Corinth there were those who thought that speaking in tongues was some wonderful thing they could do to instruct their fellow believers. Doubtless it was used by the brethren that were ‘puffed up’ to bolster their position amongst their fellow believers. This simple observation by Paul that such utterances were spoken ‘to God’ should have caused those who were ‘puffed up’ to reconsider their actions.

There are two groups of people who Paul asks to keep silent in the church. 1) those who spoke a language the others couldn't understand, and 2) the women. It's obvious from the context that Corinthian services were chaotic. People speaking over each other, and no wonder because they were desperate to be heard above the noise. Most things said were left un-heard, either because the listeners could not understand the language, or because the interpreter had no time to interpret before someone else chipped in. Would you be edified by such a meeting?

Paul's solution is to limit the number of people speaking, and limit the time they have to speak, so that the words that are said actually have some weight. He rightly paints a picture of a musical instrument (v7). Which would you rather listen to; a full orchestra playing several different tunes, loudly, at the same time, or a single flute?

14:8 The ‘uncertain sound’ is the babblings of those who tried to impress by mimicking the speaking in tongues.