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

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

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

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

12:6 The 'young pigeon or turtledove' is what is quoted in Luke 2:24. Why is the order reversed in Luke and why does it say 'two' when Leviticus only indicates one?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5:6 In saying that God had given them ‘the earnest’ of the spirit Paul is highlighting the point that the spirit gifts that they had received which would pass away -1Cor 13:18 - were only a shadow of what was to come in the kingdom.

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

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

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

2Cor 7:5-7 directly demonstrates the principle explained in 1:3-6.

Whilst Paul and his companions "despaired even of life" (1:8), God's means of comfort was to send a brother with news of the brothers and sisters at Corinth. That's worth thinking about for a few minutes.

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

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

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

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

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

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

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

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