v.39 Notice that whilst Aaron was still alive it is Eleazer the high priest designate who took the censers. In some way this event typifies the redemptive work of the high priest of the New Covenant. I suppose because it was Eleazer / Jesus who was to take them into the land - the 'rest' of Chapter 14 spoken of in Hebrews.

v.45 - 48 On this occasion both Moses and Aaron fall on their faces at the thought that Yahweh would destroy the nation so we see that Aaron, rather than seeking to have a position of authority is willing to be associated with Moses in pleading for Israel. It is Moses who takes the initiative and sends Aaron with the censer through the camp. Aaron does as he is told seemingly with not question. This shows that he is now willing to recognise Moses' position.

                                                        DAN

                                                      MERARI

                                              ===============       MOSES              JUDAH
          GERSHON                      | TABERNACLE |                                    [Nahson]
                                              ===============       AARON

                                                      KOHATH
                                                        [Korah]

                                                [Dathan & Abiram]
                                                       REUBEN

v.1 Who was On the son of Peleth, and why is he listed here? We know nothing else about either father or son. Maybe he had the wisdom to withdraw from the unholy alliance hence there is no further reference to him throughout the incident.

v.2 Men of renown are first mentioned in Gen 6:4 - in both cases their influences were for evil

16:49    The nation had been told that the rebels would die in the wilderness. The wasting of those rebels now begins in earnest. 14,700 al died in one day. The nation must have wondered what would happen next.

16:1   Notice that the man called ‘on’ who is mentioned here at the beginning of the rebellion is never mentioned again in the rebellion. From this we conclude that he thought better of his actions and withdrew himself from the rebellion – and God accepted his repentance.

16:5 When speaking to Timothy – 2Tim 2:19 – where Timothy had to deal with rebellious brethren who sought to impose the law of Moses son the gentiles, Paul quotes ‘the Lord will show who are his’ thus demonstrating the relevance of this historical event for us.

16:8-11 Notice that Moses’ first approach towards Korah is one of reconciliation. It is only when they would not listen that the challenge is brought before God.

12:8  A man is normally commended according to his wealth in this life. However God looks upon men differently. Of course the wisdom is not the wisdom of this world. It is the wisdom of God which is the focus of this chapter.

V.6,18 - God oversees the loving, encouraging, healing and instructive speach of the upright and wise to help rescue and direct people on the road to eternal life

V.13 - a righteous man escapes trouble and he isn't trapped by sinful talk Matt 12:36-37

V.15 - the foolish and the proud (Prov 11:2) are similar in that both are at odds with wisdom and the wise who seek counsel, hold their tongue, etc. The fool thinks he is right and doesn't need counsel while the proud in their arrogance care little what others think and insist on their own way (this is in contrast to love which doesn't seek its own 1Cor 13:4-5; Phil 2:3). 

12:1 Loving instruction is not a human characteristic. However this is true wisdom – James James 3:17 But the wisdom that is … easy to be intreated

12:8 Isn’t it wonderful that we do not need to commend ourselves? Te way that we live will show what we are like and people will form their own judgement. But more importantly our God will form His judgement upon how we behave

12:16.23 The fact that we are aware of a problem is not sufficient reason to broadcast that information. The wise man, using his discretion, will seek to resolve the problem privately rather than make the issue public. He will not gossip about what he knows.

1 v.4 If we believe that the sacrifice of Jesus was designed to 'deliver us from this present evil world' do we live a life which seeks to distance ourselves from that world or do we just think that the deliverance will come at the resurrection? If we think that we have to wait until the resurrection for deliverance we run the risk of compromising our lives so much now that we will not be given a crown of life.

2 v.11 The first century ecclesia was predominantly Jewish. The call to the gentiles caused tremendous strains on the Jewish brethren. Consequently integrating the gentiles into first century worship and ecclesial life was a major issue to the first century brethren. The Jerusalem council of Acts 15 was one attempt to resolve those problems. However the New Testament letters are full of teaching relating to this problem.We should not view is as a purely first century problem. Integrating other cultures into the community raises similar problems.

1:7-9 It seems that there were preachers claiming Apostolic authority and who were undermining the teaching of Paul

2:15-21 The problem was Judaisers who wanted the brethren to observe the Law of Moses - a deep seated first century problem

1:6 The directness of Paul's comment shows the seriousness of the problem with the ecclesias in Galatia. The letter must have been written within 20 years of the formation of the ecclesias.

2:1 The time Paul speaks of here is recorded in Acts 15:22.

1:1 Paul's claim to Apostleship by Divine appointment rather than men is a prelude to his words of rebuke. Lest any were to say that Paul was the same as any other brother and therefore not to be heeded Paul states his credentials.

2:3 In telling us that the Greek brother Titus was not required to be circumcised by the brethren of note indicates that Judaisers were seeking to compel gentiles to be circumcised in Galatia - in opposition to the Jerusalem letter (Acts 15:23-29)

 1:17  Mount Sinai is in Arabia. It was at Sinai that both Moses and Elijah received their revelation.

 2:11  Paul was able to withstand Peter because he was called by Christ. (not Peter) We too must not be respectors of persons. 

1:6-9  We have to be sure that we understand the true gospel and follow its precepts. There are many who claim to follow Christ and his gospel, but who are misguided. They will be greatly upset at the judgement (Matt 7:22-23).
 
2:14 Paul rebuked Peter publicly.  This was appropriate because Peter had publicly influenced others by his hypocrisy (Prov 26:5).  An application of Matt 18:15 would not be appropriate because Paul had not been solely and individually wronged.

1:13-14 Paul highlights the way that he had changed towards the observance of the law of Moses as an example for the Galatian brethren and sisters to learn from.

2:9 Notice that we read of ‘Cephas’ here but the same man is called ‘Peter’ in 2:9. The only time that Jesus used this name when speaking to Peter was John 1:42 when he changed his name. So Paul here uses the name that Jesus gave Peter when appealing to Peter’s status and authority as one of those who extended fellowship to Paul.

PRAISE GOD
 
There are plenty of people who not only do not hold to our Christian faith, but who are completely anti, doing all they can do to discredit believers, make life hard for them or even persecute them without cause. Paul was one of those people. He was like a shark among a school of reef fish. As soon as he was heard to be anywhere near, the believers scattered.
 
Paul was also one of the greatest examples of a changed life. The man who had once persecuted the Christian church was now one of its foremost disciples who would do anything to spread the message of hope in Christ. As Paul's reputation began to change he says that the churches in Judea heard the report: "'The man who formerly persecuted us is now preaching the faith he once tried to destroy.' And they praised God because of me." (Gal 1:23-24)
 
There are three lessons we can learn from these words.
1. We should praise God for lives that have changed. Let him not be short changed on our praise. 2. When our own lives are changed, as Paul's was, we must let people know how God has worked in our lives, so that they too can praise God.
3. No matter how bad anyone is, they can still be convicted by the Lord and become his people. Pray for them and praise God for the changes we see

Paul was very upset that these converts had listened to another gospel.  I presume this was the work of the Judaisers – a group not actually mentioned in Scripture, but alluded to. They had persuaded the Galatians to keep the Law of Moses, as well as the Law of Christ.  Paul therefore was trying to re-convert them. It’s very interesting that in Gal 1:17 he says something that is not mentioned in Acts 9:19,20. He left Damascus for Arabia where he had visions from Jesus. He then returned to Damascus where he stayed for 3 years. After that he escaped from Damascus over the wall in a basket, and then went to Jerusalem.

1:15  Paul had been ‘separated’ as a Pharisee for that is what ‘Pharisee’ means. Now he was like the Nazarite – separated to God.

1:14    Paul’s profiting in the Jews religion is not a monetary matter. His status in the Jewish community grew because of his learning. We should beware lest we are concerned more with status amongst our brethren than with our standing before God.

2:4  The phrase ‘brought in’ would imply that there were people baptised who were not ever committed to the gospel but were put into the Churches by the Jewish leaders to try and find out what was happening in the Christian community.