The animal that Israel were to avoid as unclean, it seems, was the carrier of the plague the Philistines suffered when they had taken the ark. By the time of the prophet Isaiah - around the time of Hezekiah - the people seem to have taken the mouse, and the pig - another unclean animal - and built up some form of perverse worship around those animals. Given the infrequent mention of the 'mouse' in Scripture one would have thought it easy to conclude that it's use in worship was banned. So Isaiah shows us a clear blatant violation of the laws of uncleanness where Israel are giving special powers, maybe like the Philistines did, to the mouse whereas it is Yahweh who brought the ark back to Israel, not the mice.

:44 sanctify yourselves 1 Peter 3:15
:44 be ye holy for I am holy 1 Peter 1:16

So it is only when one realises the 'uncleanness' of flesh that one can appreciate the need to sanctification and holiness.

Unclean animals were to be avoided by Israel because:

-the practice maintained discipline and separateness from the surrounding nations

-some would easily spoil in a hot Mediterranean climate

-some were physically unhealthy to eat

-they were associated with pagan worship

(An interesting book on the hygienic aspects of these dietary laws is: None of These Diseases by S.I. McMillen, who is a medical doctor).
 
An animal that chews the cud is one that brings food back from the stomach to chew again and then re-swallow. The word cud is from the Hebrew word gerah which connotes the use of the throat. The same word is used of the wicked whose throat is an open grave (Psa 5:9; Rom 3:13).  Perhaps it is indicative that, like cud, the wicked will have to swallow their own words (Matt 12:36,37).

The gerah is also one-twentieth of a shekel in weight.
Ten gerahs amounted to the half-shekel of the sanctuary for redemption (Exo 30:13).  Paying this ransom ensured no plague (v.12).  Eating clean animals (those that chewed the cud = gerah) would ensure against disease.

11:2     Given that these restrictions were not given until Sinai one presumes that Israel had been able to eat whatever they wished up to this point in time notwithstanding that there were clean and unclean animals by implication at the time of the flood Gen 7:2. So Israel would learn that the law of Moses put restrictions upon their daily lives. They would have to think abut the law every time they sat down to eat. Of course this would not mean that they should think of the restrictions but should teach the law – Deut 6:7.

11:42The instruction that anything that goeth upon it’s belly is unclean is only the second time that an animal going upon it’s belly is found in Scripture. The first is in Genesis 3:14.

11:37-38            The distinction between the effect of an unclean carcass upon ‘sowing seed’ and seed upon which water has been put is that the seed is deemed dead until it has germinated. Uncleanness cannot affect the dead, only the living. The wet seed is alive and germinating.

11:32 Here is a fundamental principle. Uncleanness can be transmitted by contact – the reverse is not true. Holiness is not transmitted by contact. – Hag 2:11-13– which means that we must be careful about the company we keep.

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11:45  Notice that holiness is required by the God who delivered from Egypt. Israel were bought with a price and. So they had a responsibility to imitate their redeemer. What about us?

What would you think? You've been set free from slavery and see yourself as a new, free, man or woman. Now you stand and listen to a long list of what you can and can't eat. What's your immediate thought? "Here we go again!" or "Moses wants to rule our every waking minute!" or "I wish I were back in Egypt. At least there I could eat whatever I wanted!"

If we take a moment to imagine what it was like for the Isrealites we will understand where the complaining and stubborness came from. After all, would we be any different? Do we take it well when we are told what to do? The challenge for us is to align our thoughts to want what God wants, so that the more we learn the more beauty we see. If Israel had realised the medical purity of these laws they may have been less inclined to moan. And for us, in Christ, there is freedom. So for us the challenge is to willingly adopt God's principles, not of necessity, but because we love them (Psa 119:96-98).

Psalm 110 The promise of the son to David and David bringing the ark to Zion are closely related. This is probably the most quoted Psalm in the New testament. It has it's origins in the time when David brought the ark to Zion. For at that time David officiated as a priest after the order of Melchisedec in the way that he gave bread and wine to the people (1 Chronicles 16:3) and wore priestly garments (2 Samuel 6:14) and offered sacrifices (2 Samuel 6:17). At this time David 'sat before the Lord' (2 Samuel 7:18)

Psalm 111 :10 Fearing God and wisdom are seen to be linked even before the days of the Psalmist Job 28:28 - where Job is speaking - sees wisdom being manifest in a fear [respect] of God. Solomon continues this theme [Proverbs 1:7 9:10 Ecclesiastes 12:13]. This 'fear' is manifest in the way that we live. Israel were encouraged in the same way - Deuteronomy 4:6 tells them that keeping the law demonstrates this kind of fear / respect.

Psalm 112 In saying :5 'a good man sheweth favour' and :9 'he hath dispersed …' which is quoted in 2 Corinthians 9:9 we see part of a fundamental principle - Generosity to others is giving to God - Proverbs 19:17

111:9 The way that He 'sent redemption' is to be seen in sending Jesus for Mary pick up 'holy is his name' Luke 1:49 and thus, by the holy spirit says this Psalm is speaking about Jesus.

112:6-8 Show way in which problems will not trouble the righteous 'he shall not' is the repeated refrain which is contrasted with :10, speaking about the wicked 'he shall'.

110:6 In speaking of wounding heads we see an echo and fulfilment of Genesis 3:15 So we see that Scripture clearly links the destruction of the serpent power with the exaltation of Jesus as a priest.

111:10 We might think that 'the fear of the Lord …' is language of Solomon (Proverbs 1:7 9:10) but is has it's origin - in principle - in Deuteronomy 4:6 and the Psalmist develops it here. The one who fears the Lord will keep His commandments and thus will be 'wise'.

112 - Remember we looked earlier (Psalm 32) at 'blessed is the man. Here we have another example of a man who is blessed. Here are all the blessed man references (Psalm 1:1, 32:3, 34:8, 65:4, 84:5, 12, 94:12)

110:3 The willingness of the people when Christ returns will be the true freewill offering – just as Jesus gave himself as a freewill offering (Psa 40:6-8)

111  Psalm 111 is an acrostic Psalm. That is there are 22 stanzas starting in order with the letters of the Hebrew Bible – as an aid to memory. :4 – He has made His works to be remembered!

112:9 There are three element to this verse. God’s generosity. God’s righteousness and the exaltation of his ‘horn’.  They are interconnected. It is because of His righteousness that he is generous. The exaltation of His ‘horn’ will be when men recognise His generosity seen in His righteousness.

Psalm 110  This Psalm, quoted by Christ in Matthew, Mark, and Luke, and by Paul extensively in the Letter to the Hebrews, speaks of Israel's Messiah.

Psalm 112  Here we see the character of a Godly man, a God governed life. V.7 Heart The secret of a God fearing man (stability)  V.10 This man is hated by those who hate goodness.

110:6  shows the terrible destruction that will take place when the Lord exacts retribution. The wicked will be destroyed (112:10).  However, the righteous person need not be afraid of such things (Psa 112:7,8).

110:6    He will ‘judge among the heathen’ at the time that the kingdom is established. This judgment will continue into the kingdom when, for example, judgment will be made on nations that decide not to go to Jerusalem annually to keep the feast of Tabernacles – Zech 14:18

Psa 110 as noted by others is a messianic psalm. Perhaps V.3 refers to resurrection.

Psa 111:5,9,10 - in v5 "meat" Heb. "tereph" (2964) means "something torn, a fresh leaf, a fragment, prey, meat, spoil" etc. and is an unusual word for meat also used in Mal 3:10  perhaps suggesting the meat is manna/Christ. Psa 111:9 "redemption" being sent could also suggest the covenant through Jesus. The "fear" or reverence of the Lord in Psa 111:10 is the beginning of wisdom and the key to our salvation.

Psa 112:4 - perhaps this light in the darkness refers to God guiding followers to the promised land be it the flame by night, Christ, and/or resurrection arising from the darkness of death unto light Mic 7:8

112:10 The gnashing with the teeth that the Psalmist speaks of is not a literal activity that the wicked do towards the good. This is hw the Jewish leaders would react to Stephen – Acts 7:54– when they were ‘cut to the heart – another metaphor to speak of their emotions.

111:4God’s works can be remembered but our memories are such that we soon forget. This was Israel’s problem – Psa 106:13– so needed to be reminded. We can be continually reminded through our reading of Scripture and reflection on our own lives of service to Him.

The KJV says: The fear of the LORD is the beginning of wisdom (111:10). Fear (Heb. yirah) means awe and reverence. The beginning (Heb. reshiyt) means the principal part. And so, reverencing Yahweh is the chief component to wisdom. But wisdom is acquired by Yahweh's teaching (Psa 25:5; 86:11). If we respect Yahweh, we will listen to (read) His Word. He will then increase our wisdom and understanding. Not reading His Word (listening to what he has to say) is a sign of disrespect, to which He will add nothing.

 Psa 110:4; Heb 7:17,21.     Psa 112:9;2Cor 9:6-10.

111:5 The fact that God sustains His creation is evidence that He will fulfil His covenant with Abraham and David. So if we ever doubt or wonder about His promises just look at creation.

3:12 The 'plainness of speech' contrasts the 'dark speeches' of the law of Moses.

4:1 Whereas the thunders and lightning at the giving of the law of Moses caused even Moses to 'fear and quake' (Hebrews 12:21) the ministry in Christ we 'faint not' because of the mercy we have received.

ch 3 - As comment a number of times when talking about 1 Corinthians this year we have seen that the Corinthians were undermining the authority of Paul. 'Ye are our epistles' is another of Paul's rebuttals of this attitude. If Paul was not an apostle and did not preach the true gospel then, implies Paul, you as those I taught the gospel, are not true believers.

4:4 The God of this world is materialism - it blinds us, as it did the Corinthians, to the value of the gospel and leads us to be deceitful and be deceived. Eve was deceived because the god of this world appealed to her.

4:4 Everyone worships a god.  The god (theos ) of this world is that which appeals to the flesh (1John 2:16).  The God (Theos) of the spirit is the one who is reflected in Christ (4:4).
Which theos do we choose to follow, the True or the false? Let us choose as Joshua did (Josh 24:15).

2Cor 3:2 If all men 'know and read' us what do they see? A reflection of Christ or Adam?

2Cor 4:8-9 It is common - fuelled by the erroneous superficiality of some Christians - to think that those who are committed to Christ will have a happy life. Indeed it is almost as if unhappiness is an indication that the love of Christ has not touched our hearts. However notice that Paul was 'troubled' 'perplexed' 'cast down'. True these emotions did not overwhelm him, but he still had them.

3:5 Having highlighted our elevated position in Christ Paul is now careful to emphasis that this is ‘of God’ not of ourselves, lest those who were ‘puffed up’ in Corinth might think more highly of themselves than was appropriate.

4:1 The ‘ministry’ that Paul speaks of is a consequence of the ‘hope’ (2Cor 3:12). The blessings of the gospel bring responsibilities.

4:4 In saying that Jesus is the ‘image of God’ we are being directed to reflect on God’s plan when He created Adam – Gen 1:26

3:3      In calling the brethren and sisters ‘epistles of Christ’ Paul is reinforcing the point he has made in verse 2

3:3-15 This is the first time that Paul has directly and in detail approached matters to do with the Law of Moses. Given that the letters that Paul wrote to Corinth were, to a large extent, a response to their questions and wholly a response to their circumstances it would be reasonable to conclude that those who sought leadership in the Church had Judaistic leanings.

Believe, therefore speak

Amongst Paul's reminiscences of his troubles he thinks of a Psalm of David. In 4:13 he quotes "I believed and therefore I spoke". Paul's troubles were directly because of the words of the gospel which he spoke. He was willing to spread those words, even though others wanted to silence him, and often appeared to succeed. So he quotes David because it is David's belief in the saving power of God that allowed him to keep on declaring God "in the presence of all His people... in the midst of Jerusalem" (Psa 116:17-19). Jerusalem was the city that killed all the Prophets for speaking out (Luke 13:34), most notably Jesus, because they didn't want to hear him.

So when Paul says he is "carrying about in the body the dying of the Lord Jesus" he appears to refer to the danger that exists for those that speak out. It is only by trust (faith) in God's power to save that we can continue doing so, and we can take heart knowing that it was difficult even for a great preacher like Paul. God is even able to deliver us from the jaws of certain death, as He did for both Paul and David (Psa 116:8, 2Cor 1:9-10).

3:14 The blinded minds quotes Isa 6:10 which is not simply saying that the people did not see what God was saying. Rather they had shut their eyes to the message which is what Paul was saying had happened in Corinth amongst those who would have the rest of the believers following the law of Moses.