Comments for March 4

9 v. 23 - The people had asked never to look upon God again and have him speak to them directly, but this idea of the glory of the Lord appearing must be different as it took place on several occasions: here, Num.14:10, 16:19,42. This last reference relates it clearly to the cloud, and yet it seems that it was more than just the presence of the cloud. We also have our own manifestation of the glory of God in Jesus - John 1:14, 2Cor.4:6

9:1 The 'eighth day' - so Aaron and his sons have been consecrated now. We are just over a week after the erection of the tabernacle and the sons of Aaron are ready to begin the great work. The detail of the chapter marks that the work was done exactly according to the commandment given in Exodus 29

10:1 'strange fire' shows the first violation of the details of Exodus. For in Exodus 30:9 Israel were commanded not to offer 'strange incense' consequently Nadab and Abihu died 'before the Lord'. 50% of the priest who were the sons of Aaron died in one moment. Consider how this would affect the operation of the Law of Moses.
10:3 So Israel learnt that Yahweh would 'be sanctified in those that come nigh me'. Our prayers are incense Psalm 141:2 Revelation 8:3 - 4. The lesson is clear with respect to our worship of the Father.
10:9 - 10 The prohibitions laid upon Aaron are represented to the priests who will officiate in the temple that Ezekiel describes - Ezekiel 44:21 - 23.
10:12 - 19 The fact that Eleazar and Ithamar had not eaten the offering because of the distress at the death of their brothers shows that even the observance of the Law of Moses was not just a mechanical observance of ritual. The feelings of the offerer affected the appropriateness of the offering.

The authority which Moses has from the Lord is very clear here. In this time of great strife for the faithful of Aaron's household, they are unquestioningly obedient to that behaviour which Moses presents as providing the difference between life and death. It is the job of others to deal with the problems within their own family. Showing obedience to the word of the Lord at this time must have been a great strain for them and a massively humbling experience.

9:23-24 The appearance of the glory cloud and the fire to consume the sacrifices demonstrated that Yahweh had accepted the offering of the people in making the tabernacle and it's furniture. The tabernacle has now been erected and accepted by God - but it is about to be spoilt by Nadab and Abihu.

10:19,20 The word 'accepted' is translated 'content' in :20. So we see that there is a relationship between God accepting the offering and the way a person thinks about what he is doing. It is not good enough simply to go through the motions. We have to have a heart prepared for the service we are doing as well. Israel had learnt this [Exodus 35:5,21,29] when they were instructed as to how they were to give to the building of the tabernacle. The lesson is so obvious for us today.

9:1 Having finished their consecration Aaron and his sons can now start the work. Whilst, after the tabernacle had been reared up, they would have wanted to get on with the work immediately they had to wait according to the provision of God that they might be fitted for the work. Likewise our life now is our preparation time - when Christ returns we will, through God's grace, be able to be 'kings and priest' (Revelation 5:10) so we should take care that this time of preparation is sued properly.

Lev 10 - We should not assume that Nadab and Abihu were being openly rebellious against God. That they were drunk is beyond doubt. However we shod enquire why it was. The tabernacle had been made over a period of about 9 months. All that they had been looking forward to had come. They, and the rest of the people for that matter, would have been in a state of great joy. There was a feeling of great excitement and expectation - wine was drunk and the distinction between what was right and what they wanted to do out of a feeling of joy was blurred.

We must take care that our worship is according to God's instruction and not simply a reflection of our emotions.

9:22 It says that Aaron ‘came down’ where did he come down from? There is no indication of any structure that he went up to offer from.  Maybe we are to learn that offering sacrifice was an exalted thing and that having ‘gone up to offer’ Aaron ‘came down to the people’ marking that the offering takes the offerer nearer to God and the cessation of offering causes the offerer to be more distant from Him.

10:9-10 The putting a difference between holy and unholy is not something just for the priest. It is something that must be at the centre of our lives at all times. We must appreciate what is appropriate and what is not.  Minds that are intoxicated with the things of the world will not be able to make the distinction.

Lev 10:2  "they died before the LORD" It appears from V.5 that neither their bodies or their robes were consumed. "they carried them in their coats". The expression "from the LORD" indicates that the fire came forth from the most holy place. 

Yesterday’s thought on the consecration of Aaron and his sons, is followed on in today’s chapter when God killed Aaron’s two eldest sons. They offered what THEY thought was right, without closely following God’s instructions. And they died from holy fire in the Tabernacle. What a lesson for the other priests, and for Aaron too. You can’t behave to God as you might to fellow men.

10:12-15  It would appear from this series of verses that Aaron and the two sons that are left, might have forgotten, or overlooked some of their duties during the bereavement. Moses in a considerate and loving  way speaks to Aaron and his sons to remind them of the laws and the conduct of the priests

9:22      That Aaron ‘blessed’ the people marks the beginning of his work. He pronounces a blessing from God., Maybe the words of Num 6:24-26

10:4-7   This must have been a very sombre time in the camp. The joy associated with the beginning of tabernacle worship is turned into mourning.

The unworthy behaviour of Nadab & Abihu, probably due to being drunk, is shown again by the Corinthian ecclesia, when Paul has to rebuke them for being drunk at the Lord's table 1Cor 11:21

10:1 There were four sons of Aaron who were being consecrated. Nadab, Abihu, Eleazar and Ithamar. It was Nadab and Abihu who had accompanied their father and Moses up the mountain - Exo 24:1 so maybe they felt that they were more important than their two brothers and felt that they could decide how they could worship God.

10:6   God does not expect those who remained after the death of Nadab and Abihu not to have any feelings. However they were to be an example to the nation of Israel. Therefore they were not to show emotion as such emotion could be taken as a slight upon God’s judgement of Nadab and Abihu,

9:15 The offering (Heb. korban) for the people was given.  Korban means a pious donation, or a sacrificial present. The misuse of this consecrated gift was called into question by Jesus (Mark 7:10-13).

I believe there to be three main reasons why Yahweh instantly killed Nadab and Abihu (Lev 10:2):

·         Used strange fire, going against type of prayer through Christ  - vs. 1

·         Drunk – vs. 9

·         Tried to enter the holy of holies “died before Yahweh”, cp. Lev 16:2

9:22 Truly it was a wonderful time. The people now had a priesthood to officiate on their behalf, so Moses blessed the people. What a wonderful blessing we have in that we have a priest who ‘ever liveth’ – Heb 7:25

9:24 The fact that the fire came from God and consumed the sacrifice, marking His acceptance of it, confirms the consecration of the priest. So the law of Moses can now be observed in its fullness.

If ever you are in any doubt as to whether the law has been replaced by Jesus Christ, consider this:

The priests (Aaron and his sons) were consecrated for 7 days with sacrifices and separation. They wore holy clothes, headgear and anointing oil. Then when it came to finally enter in to the tabernacle it says "Moses and Aaron went in...". Hang on. Moses? How is that possible? He hadn't been consecrated! He hadn't been chosen as priest! He wasn't wearing the priestly robes, and hadn't been separated seven days!

So we see that Moses, who spoke to God face to face, was greater than the whole system of sacrifices, priesthood, ritual and symbolic garments and implements. We should ponder why that is. And how is it that Moses went into the presence of God long before Aaron did, wearing just his ordinary clothes?

10:6-9  The prohibitions laid upon Aaron’s remaining sons form part of the requirements of the Nazarite vow – Num 6:6-7

Sunday clothes used to be a big thing. People used to have two sets of clothes. One was a set for wearing during the week, for working, learning and recreation, while the other set of clothes were the good clothes - the best clothes - reserved especially for going to church, for weddings and funerals. Over the last few decades this trend has changed dramatically in many places. There seems to be no difference between the clothes we wear all week, and the clothes we wear on a Sunday morning, or for that matter, to a wedding or a funeral. Some have even changed the trend all together and dress up for work in the office while wearing casual clothes to church.

I am not making a judgement on whether our standards of clothing are right or wrong, but God wants to be honoured by those who come near to him. After Nadab and Abihu dishonoured God, he said, "Among those who approach me I will show myself holy; in the sight of all the people I will be honoured." (Lev 10:3)

Whatever we wear, do, or say, especially in our role as a follower of Christ, lets make sure we show that God is holy, that we honour him, and that those who see us also know that he is holy and honoured by us.

Lev 10:16-20

“And Moses diligently sought the goat of the sin offering and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying, wherefore have ye not eaten the sin offering…”

Why would they not eat the portions of the sacrifice given for the priests to eat? Three reasons: 1) God’s holiness was not maintained in the sacrifice so God vindicated Himself (Lev 10:1-3). 2) Aaron and his sons would not eat the meat of the sin offering offered on strange fire. (3) Humbled by the experience, they could not present themselves holy before God and the people. The High Priest and priests were set apart as holy when ministering to God (Exo 29:10-25). Thus, Aaron’s insights and reply to this event pleased Moses.

By their humility, they upheld the LORD’s vindication of His glory, His holiness, and His righteousness. God understood, and though they broke the letter of the Law, God was pleased with them and accepted their humility in extending His mercy, the spirit of the Law.

9:8-9 Aaron is offering an offering for the  atonement of himself and the people. However he was unable to do it alone. His sons were involved in the sacrifice. Thus it can be seen that this was not a sacrifice by one man. This contrasts with Jesus who alone purged our sins.

10:1    “Which He commanded them not” contrasts with Lev 8:36 “did all things which God commanded”.

10:8-10        We might think that the prohibition on drinking strong drink here is a condemnation of the two sons who had died before the Lord. However up to this point in time there had been no such prohibition so the boys would not have been breaking any of God’s laws by drinking strong drink. However the problem, it seems, is that they had drunk to excess and that had clouded their thinking. The lesson for us is clear. We should not allow the things which God has not prohibited from taking over our lives and causing us not to recognise His holiness. 

10:3 As harsh as the death of Nadab and Abihu might seem they violated a fundamental principle by their actions. They did not sanctify God in their actions.  Our behaviour can impact upon our separateness also 1Thess 4:3

BLESS THE PEOPLE

Moses, Aaron, and Aaron's sons had done all they were required to do. Their ordination was the last part of the jigsaw in establishing Israel's worship of the LORD in the wilderness. The Tabernacle was complete, the offerings had been made and the priests were ready for duty.

At the moment of completion, "Aaron lifted his hands toward the people and blessed them." (Lev 9:22). After coming down from the altar of burnt offering, Moses and Aaron went into the Tent of Meeting. When they came out, they blessed the people. (v.23).

This was a moment that belonged to the whole of Israel. It was not just Moses or Aaron or Aaron's sons who should have been blessed by it, but all the people. There must have been only a few who had not contributed with offerings, time, skills, advice or prayed while the work was going on, or who had fed the workers. And so the people were blessed - not just once, but twice. Not just by Aaron, but by Moses and Aaron. It was only then that "the glory of the LORD appeared to all the people." (v.23).

Let us remember and bless those who have helped us to become the people we are today. We never arrive anywhere alone. It takes community. Let's thank and bless those who have been a blessing in our lives.

9     We should remember that Aaron is consecrated as high priest despite the fact that he was instrumental in making the golden calf. This we see the extent to which God’s forgiveness extends.

  10:5 The death and unceremonial removal of the bodies of Nadab and Abihu for their failure to sanctify God is echoed in the New Testament with the death of Ananias and Sapphira Acts 5:6-10

10:10 the reason for the prohibition – “that ye may put a difference between … unclean and unclean” which speaks to the priesthood is repeated in the law of clean and unclean beasts to the whole nation – Lev 11:47

10:9-10 Notice the link between wine and strong drink being prohibited and the importance of making a difference between clean and unclean. A clear head is essential for Jesus’ followers. Right doctrine and practice cannot be accurately followed when the mind is confused with conflicting ideas and practices.

Leviticus 9:7-20  After the consecration of Aaron and his sons by Moses (Leviticus 8) Aaron’s first offering were for himself (Lev.9:8). They were a sin offering to be followed by a burnt offering (Lev.9:12). Sin offerings were for offences committed and burnt offerings were for dedication of whole life in service of the LORD (Lev.1:6-9). This was to be repeated for the people’s offering (Lev.9:15-20). The peace offerings were to be offered by Aaron for the people (Lev.9:18).

We see through our reading of the Word of God that the Law of Moses pointed to the greater work of Jesus.

Jesus did no sin but his first priestly offering was himself as an offering for sin (Isa.53:10 ; 2Cor.5:21). Jesus burnt offering was his entire life in complete service to his Father in giving his body (Heb.10:10)

 The peace offering Jesus offered for all people was his life and work to reconcile us to his Father. 

“And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled

In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:”Col.1:20-22).

Do we serve the Lord with our body and mind? (Rom.12:1 ; Heb.13:15-16)

10:2 the last time it is said that fire went out from the Lord was at the time of the destruction of Sodom and Gomorrah –Gen 19:24. An indication of the severity with which God viewed the offering of the “strange fire”.

10:1 We saw in chapter 8 & 9 that the consecration of Aaron and his sons was according to what God required nine time. This contrasts clearly with Nadab and Abihu’s actions which were not according to what God commanded. It is as if the record is making the point that their actions were rebellious

How often, when we know exactly what is required of us do we do just what we want to do?

9:7 Aaron would not have known what a sin offering or a burnt offering were unless the instructions had already been given in the previous chapters.

10:16-20  Eleazar and Ithamar did not eat the sacrifice even though it was commanded of them (v18). Aaron mentions that "yet such things as these (Nadab and Abihu's death?) have happened to me! If I had eaten the sin offering today would Yahweh have approved?" (v19). This suggests that Eleazar and Ithamar (and Aaron) were so affected by the recent events that they did not feel fit to carry out their full priestly duties. Moses accepts this explanation (v20).

Maybe we should be more compassionate, discreet and less judgmental of brothers and sisters who feel unworthy to take the emblems on occasions. They may be struggling with issues in their lives that causes them to pause in taking the emblems. It would be sad if brothers and sisters, on occasions, felt that they had to take the emblems even though they feel unworthy but feel that peer pressure and the fear of others judging them forced their hand.

10:14 Whilst we are reading about the consequences of the sin of Nadab and Abihu we see that the eating of the wave shoulder was a family matter. Whilst it was the sons that were consecrated the daughters should be involved.

In like manner service in the work of the gospel is a family matter. It is not right for one member of the family, whether father or mother, to neglect their family in their pursuit of serving God.

108 v. 13 - Repeated from Ps.60:12 - See also Psalm 18:29-34, 118:6-13, 144:1, 1Cor.15:10, Eph.6:10-18, Jud.15:8, Rom.16:20, 2Cor.2:14

Psalm 108 We might think that David won his battles by his own strength, or that his victories were a foregone conclusion because he was the Lord's anointed. However David viewed things differently. He, when coming against his enemies, realised that the victory was the Lord's. vs10,11

Psalm 109 This Psalm is prayer for the overthrow of the counsel of Ahithophel who, along with Absalom, sought to overthrow the throne of David toward the end of his life. As such Ahithophel stands as a pattern of Judas, who betrayed Jesus. So we have the betrayal of two of the Lord's anointed ones. This is why the psalm is quoted in the New testament and applied to Judas [:8 Acts 1:20] So as we read the Psalm we learn of David's feelings at this time and can gain an insight into how Jesus felt at the betrayal of his 'familiar friend' Judas.

109 v. 4 - To what extent are we required to 'give ourselves unto prayer'. Whilst in one sense our whole life must be a prayer - giving God the glory - we are not able to pray, in the formal sense, all of the time, nor are we expected to. So what is the requirement? It seems that scripturally 3 times a day is common - Psa.55:16-17, Dan.6:10. Morning and evening is not too hard but it seems there is a principle here for each to find a midday opportunity to talk with our God. Now there's a challenge for us all!

Psalm 108 - In wishing to sing praise :3 because of his victory over the nations David is not glorying in battle. His desire to sing praise is because God has worked in his life to deliver him. The battles won are all part of the development of the kingdom of God on earth.

109:16 the needy man with the broken heart is David. We gain something of an insight into the depths of David's depression over Ahithophel's treachery in the words of Psalm 55:12-14 which is another Psalm about the Absalom uprising. Consider how David was devastated because it was his 'friend' who had done this. Now reflect on the damage we cause when we let our brethren and sisters down.

108 - In this Psalm we have a salutary lesson for all nations that think that they control their own destinies. They all belong to Him (:8-9) He will eventually subdue these nations through the work of Jesus when he returns.

109 - Judas Iscariot followed the pattern of Ahithophel so Peter (Acts 1:20) quotes Psalm 109:8. So if we appreciate the feelings that David had when Ahithophel betrayed him we can imagine the way that Jesus felt about Judas.

Psa 108 - This Psalm is made up of parts from two Psalms: :1-5 is found in Psa 57:7-11. :6-13 is found in Psa 60:5-12. Both of these Psalms speak of deliverance. Psa 57 speaks of deliverance from Saul. Psa 60 speaks of deliverance from Edom. So this Psalm memorialises periods of deliverance and recounts them together to encourage others.

Psa 109 - As indicated last year this Psalm was written upon the treachery of Ahithophel. So it may well be part of David’s prayer when he learnt that Ahithophel was amongst the conspirators (2Sam 15:31)

Both our Psalms to-day were written by David. The first, Psa 108 is a song describing the supremacy of the God of Israel, while the second, Psa 109 is a prayer for the subjection of David's (and God's) enemies. "Let mine adversaries be clothed with shame, let them be cover themselves with their own confusion." V.29

Ps. 109 - David sounds somewhat ungracious towards his (and Christ's) enemies. But let us remember that their enemies were the enemies of God.  All enemies of God will ultimately be destroyed by His hand (v.20).  But we must love our enemies (Matt 5:44), knowing that Yahweh will repay (Rom 12:19).

WORTHLESS HELP
 
We know this, so why do we ignore it when it comes to putting it into practice?  Time after time I find myself reverting back to the old ways instead of doing what I know to be right.  It's found in David's prayer.  He says, "Give us aid against the enemy, for the help of man is worthless." (Psa 108:12)  But even though we know in our mind that this is right, more often than not we follow our hearts and turn to other people for help before we seek the LORD. 
 
David was one of the few who consistently turned to his God first.  Whenever he was faced with an issue we either find him on his knees before God or enquiring of the LORD in some other way.  He had learnt by experience that the help that God could give him was superior to anything he could do by himself and far more reliable than any help he could get from any other person.  His fight against Goliath was a prime example of this.  David went out to meet Goliath in the strength of the LORD.  Saul had tried relying on his men in the battle against Goliath but none of them were either brave or strong enough.  Even David by himself would have been no match for a giant like Goliath, but by relying on God, David won the battle.
 
We may not be fighting giants but we do have questions of direction, problems, difficulties and temptation leading us toward sin.  God's help is the best.  Compared to his, man's help is worthless.

What a lovely thought with which David concludes this psalm, Psa 109:30,31.  God will stand at the right hand of the poor, to save him.  David must have had a most wonderful picture in his heart of God.

108:7    When God speaks ‘in His holiness’ He is speaking as separate from the world and all things in it. He stands, therefore, as the judge who is not prejudiced by human emotions.

109:6    ‘Satan’ is Hushai the Archite. He gave alternative counsel to Ahithophel which was accepted by Absalom, thus thwarting the good counsel of Ahithophel. 2Sam 15:32-37, 2Sam 17:1-4. So we may conclude that this Psalm was the prayer that David expressed when he prayed that God would frustrate Ahithophel’s counsel 2Sam 15:31.

Psa 109 In the last few verses of the Psalm, David in confidence that God's blessings would come on him, and confusion on his enemies (Psa 73:13). Ceases to regard their curses, and anticipates a season of joyful and public thanksgiving, for God is near to protect (Psa 16:8, Psa 34:6) the poor from all unrighteous judges who may condemn him.

109:1-8 - The setting of this is Absalom's rebellion against David and Ahithophel's deceptions but it has prophetic relevance to Christ and Judas. V4-5 refers to loving adversaries and prayer (Matt 5:44;Luke 23:34). V6 notes "appoint an evil man to oppose him; let an accuser stand at his right hand" NIV. Note "accuser" in the NIV is translated "satan" in the KJV Heb. "satan" (7854) means "adversary, opponent, satan", etc. This accuser/adversary could apply to Ahithophel, Judas, or Absalom. V7 might be Christ who was judged/tried and condemned/found guilty, and his prayers to do his Father's will could have been viewed as blasphemy sealing his fate. V8 perhaps initially points to Christ who lived half a normal life span prior to his crucifixion but then V8 continues on to refer to Judas (Acts 1:16-20) who was replaced by Matthias. Ahithophel and Absalom to some extent seem to echo Judas.

109:26-27Whilst this Psalm clearly speaks of David’s feelings towards Ahithophel we must not see this as simply David seeking revenge. His concern is that people realise that all the things that happen to Ahithophel will be God’s judgment.

109:8 The opposite blessing is long life (Psa 91:16, Prov 3:2) The last clause of this verse is quoted by Peter (Acts 1:20) re Judas.

108:9 The ‘casting off of the shoe’ over Philistia is something like the way that the man who would not raise up seed to his brother is treated – Deut 25:7-9 – as if Philistia is unwilling to accept Israel’s God as their God.

108:7-10  David is reflecting upon the growing domain over which he rules- his kingdom is increasing and he sees that the victorious battles were not at his own hand but due to the goodness of his God.

In Ps.108, vs.1-5 are compiled from Psa 57:7-11; and vs.6-12 are compiled from Psa 60:5-12.

108:12-13 Israel would have done well to remember these words of David when they were assailed by their enemies rather than seeking to other nations around them to help them to defeat other enemies.

109:7  ‘let his prayer become sin’ are the words of David and reflect his feelings as revealed in 2Sam 15:31.

v3-5 When people treat you with contempt without cause, it's extremely hard to bear. When you have shown them love and they throw it back in your face, it's difficult not to respond to their cursing with some of your own. But David turned his bitter words into prayer instead. Jesus did too in the garden of Gethsemane. Psa 69:10 tells us how brokenhearted these men were after the reproach of their loved ones who had turned against them. What can we learn from this? To pray rather than to respond angrily. If they could do it while broken hearted, surely we can do it with our small, daily, upsets?

109:29 The Psalm speaks of David’s feelings about Absalom’s rebellion. The ‘adversaries’ are Absalom, Ahithophel and the others who sought his downfall.  It is educational to note that David is seeking their shame – leaving vengeance in the hands of God.

1. Psa 108:2 - NIV "I will awaken the dawn" - perhaps this is an echo of the resurrection of Christ.

2. Psa 108:5 - NIV "Be exalted, O God, above the heavens, and let your glory be over all the earth" (Num 14:21;Matt 5:5).

3. Psa 108:6 - NIV "that those you love may be delivered" - perhaps this has application to the millenial deliverance.

4. Psa 108:8 - NIV "Judah is my scepter" (Gen 49:10;Psa 78:68) - a reference to Christ of the tribe of Judah ruling.

1. Psa 109:2 compare with John 6:70-71;Mark 14:55-59.

2. Psa 109:3 compare with John 10:24;15:25;Psa 22:16.

3. Psa 109:4 "adversaries"<7853>; Psa 109:6 "Satan"<7854>; Psa 109:20 "adversaries"<7853>; Psa 109:29 "adversaries"<7853>.

4. Psa 109:6 - Judas was at Christ's right hand yet opposed him.

5. Psa 109:6-19 - these verses refer only to "him, his, he" while the other verses in this chapter refer to "they, them" being opposed to "I, me".

6. Psa 109:7 compare with Mark 14:64.

7. Psa 109:14 - "let not the sin of his mother be blotted out" - is this an attack on Mary, mother of Jesus? (John 8:41).

8. Psa 109:16,22 - "poor"<6041>, "needy"<34>;  Psa 109:31 - "poor"<34>.

9. Psa 109:20 - this seems to suggest that some of the previous refers to God punishing those opposed to the beloved (i.e. Christ/David).

10. Psa 109:21 - is this the beloved prophetically asking his Father for deliverance?

11. Psa 109:24 - Christ was too weak to carry the cross (Mark 15:21).

12. Psa 109:25 compare with Matt 27:39;Psa 22:7-8.

13. Psa 109:27 compare with Psa 22:31;Matt 27:50-54;28:2-4;Acts 2:23-24.

14. Psa 109:30 - could this refer to Christ praising his Father God during the second coming when the kingdom is established on earth?

109:2-5This Psalm speaks of David’s feelings when Absalom rose up against him. So the “they” of these verses are those who allied themselves with Absalom.

Psa 109:6-19.

109:4   Prayer as a response to adversaries is seen in Jesus’ behaviour in Luke 6:11-12

109:8-15          It might seem at variance with how a man of God should think to see David wish this evil on Ahithophel. However we must remember that in opposing David Ahithophel was actually opposing God. So he was, in reality, God’s enemy. That is why Davis speaks in this way.

Psalm 108

David appears to be gearing up to fight Edom (v8). Gen 25:30 tells us that the Edomites were the descendants of Esau, the brother of Jacob whose name was changed to Israel. Why would David be fighting Israel's brethren? Was David the intended recipient of this prophecy?:

"there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly. Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city." (Num 24:17-19)

Is Edom the "strong city" mentioned in v10?

108:7-10            We might not think of punishment and war as “holiness”. However the Psalmist, here, links God speaking in holiness and the overcoming of Israel’s enemies. We should share that way of thinking. It is a righteous thing with God to destroy those who oppose Him.

108:13 It is all too easy to presume that we have done things in our own strength. The Psalmist sets the right tone saying “Through God we will …”. A little like “if the Lord will” James 4:15

109:17 David’s request is that Ahithophel might receive that which he was heaping on David. Jesus’ teaching reflects this Luke 6:31

A MAN OF PRAYER

As David pleads for help against the one who has turned against him, he drops this one-liner: "But I am a man of prayer." (Psa 109:4). I would like to always be able to say the same myself, "I am a man of prayer," but in order to do that, I need to be one.

If we are going to claim to be people of prayer we need to be people who tell every detail of our needs in earnest and thankful prayer constantly. We need to be the sort of people who talk to God when we wake up at night, whose first thoughts and words are addressed to God in the morning, who commune with Him all day, and who go to sleep with a prayer on our lips. We need to be the sort of people whose instant response to any situation is to talk to God. And we need to be prepared to listen to Him and obey.

Like David, let's grow to be people of prayer.
 

109:4    The “love” that David speaks of is his love for the things of God – the throne in Jerusalem. It is because of David’s focus on godly things that Absalom and his co-conspirators hated him.

108:3-4 Notice. David’s desire to praise God is because of His mercy. Does this appreciation ever motivate us to praise God either in song or prayer?

109:16 “because he remembered not to show mercy” is a stark warning to us. Ahithophel was merciless and David prays for his downfall. It is the merciful ones who will receive mercy – Matt 5:7

109:6 David prayed that Ahithophel’s counsel would be turned to foolishness (2Sam 15:31) But David also planned so that his prayer might be answered. He sent Hushai back to Absalom in the hope that he would help to undermine Absalom’s rebellion (2Sam 15:34). This Psalm shows how David spoke to God about the matter. The “Satan” of this verse is Hushai who was an adversary in the matter of Ahithophel’s counsel. The lesson is that when we pray we should not sit passively waiting for God to act as we wish. We should also do whatever we can within our understanding of God’s will to further our request.

109:18-19 The idea of a sinful person being “clothes” paints a picture of a man whose behaviour is seen by others in the same way that a person’s clothes are seen. They cannot be hidden.

109:12 The focus of this Psalm during the rebellion of Absalom is Ahithophel, David’s counsellor who turned traitor on David. The historical record tells us that he hanged himself – 2Sam 17:23. Whilst the historical record does not mention him having any children we can see from David’s Psalm here that Ahithophel did have children.

1 v.4-6. We are familiar with the idea of affliction and tribulation and chastening being character building for ourselves, but here Paul is suggesting that their suffering was for the benefit of the Corinthian believers, as it teaches them how to console (v.5). It is a very deep concept, I feel, and we ought to try to apply it to ourselves - so the suffering that we have is not just for our benefit, but for the benefit of those who come into contact with us after it, as it teaches us to console them with the message of salvation more effectively. ch.4:15-18, 2Tim.2:10, Rom.5:3-5, 8:28, and this idea brings extra meaning to 'the peaceable fruit of righteousness' in Heb12:10-11.

ch.1 - The word translated 'comfort' is a repeatedly used word, though translated differently, in this second letter. Here are the uses in 2 Corinthians 1. We will return to this topic as the word appears in subsequent chapters.
1:3 comfort
1:4 comforteth
comfort
comfort
comforted
1:5 consolation
1:6 consolation
comforted
consolation
1:7 consolation

The repeated use of the word demonstrates that the Apostle had a great concern that the brethren and sisters in Corinth appreciated the way in which they should respond because of the love that they had experienced through the sacrifice of Jesus.

2:7 comfort
So we see that the brethren in Corinth are encouraged to draw on their understanding of the comfort that they have received in Christ to help them to understand how they should respond correctly to the repentant sinner in their midst.

ch 1 - THE REASON FOR SUFFERING

The Apostle Paul has always seemed to me to be such a strong character. It seems that no matter what happened to him or what he came across, he was able to face it for the Lord with absolute strength, joy and confidence. But today I learned that hardships and sufferings did get him down. He doesn't tell us exactly what he faced in Asia, but we do know that they "were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed, in our hearts we felt the sentence of death." The hardships, pressure and suffering that Paul and Timothy faced made them want to die! Why would God allow people like Paul and Timothy, who were so devoted, so enthusiastic and active in God's service, to suffer like that? It just doesn't seem right. Looking back on it, Paul saw a reason. "But this happened that we might not rely on ourselves but on God who raises the dead." If Paul and Timothy suffered so that they could learn to rely on God, then any suffering that we go through will probably be for a similar reason. Let us learn from our suffering, give our lives to God and trust in him.

1:11 We should remember that our prayers for others are actually valuable - but we should tell those for whom we pray that we are praying for them.

2:1 Some of us cause consternation just by our presence. Paul had already caused heaviness to the Corinthians and did not want to do so again - even though he had things about which he had cause to reprove them. Do we think about the impact our words will have on others before we say them?

2Cor 1:9  Whatever the afflictions experienced by Paul, they were so severe that death seemed an inevitable end. Paul places all hope in the resurrection.. Paul depended on the resurrection for future life.

Paul's rebuke of the Corinthian ecclesia concerning the errant brother (1 Cor. 5) is, perhaps, being addressed here in 2Cor 2:1-11.  Maybe the brother who had transgressed had now repented of his misdeed.  If that were the case, Paul was urging the ecclesia to show mercy and compassion and to forgive.  This is a powerful lesson for us to always seek reconciliation with our brethren by, on one hand, confessing our faults, and on the other, forgiving those faults.

1:1 We should realise that whilst the letter is from Paul it is also from 'all the saints that are in all Achaia'

2:1 There were problems at Corinth - and Paul knew exactly what had to be done to resolve the problems - but he did not come with a ;heavy hand' to implement change. Rather he was 'heavy'. Where do we fit in here? When we see a problem and know the solution do we wish to assert our understanding or are we happy to lay out the principles and allow others to work out the solution for themselves?

Paul shows us the compassionate approach towards one who has been disfellowshipped.  The brother who had been set aside for his misdeeds (1Cor 5:1,5) should be revisited (2:7,10).  If the brother were truly repentant, he would be received back into the fold.  Notice that the onus was on the ecclesia to check on the welfare of the brother.  Ecclesias should not disfellowship as a means of excommunication.  Too many leave it up to the brother or sister to petition to come back, and many do not.  Ecclesias should take a more pro-active approach in the recovery of the outcast and not do a Pilate - pass the bowl of water please!

1:17 ‘lightness – RV ‘fickleness’. Paul is saying that he did not use fleshly reasoning or a fleshly approach when dealing with the brethren and sisters in Corinth – this contrasts with those who sought a following as spoken about in 1 Corinthians.

2:9 Paul could have written to the ecclesia in Corinth and told them exactly what to do. However that would not be as helpful as laying out the principles and leaving it for the ecclesia to decide how to respond. We should learn the lesson. It is best to work things out for ourselves that be told what we should do.

In 2Cor 2:14-17 Paul talks about smells, both good and bad. The word “savour” is “smell” in the Greek, and we would normally expect the idea of a nice smell to refer back to burnt sacrifices, which sent their smell up to God in Heaven. But in New Testament times, Christ is the sacrifice. The NIV translates this as “the fragrance of the knowledge of him.” Then in 2Cor 2:15,16 we, the saints, are described as “a sweet savour of Christ” unto God. To the perishing, we represent death, but to the believers we smell of life.

COMFORT OVERFLOWS
 
Our life in Christ was never promised to be easy. In the parable Jesus told of the vine, he said that the good branches would be pruned to make them more fruitful. This pruning is discipline which is never a pleasant thing to go through, yet discipline is always for our best. So during our lives God is going to allow times of trouble, trial or suffering to come on us, and by them he will refine our characters to become better people for him.
 
While we can know that there will be troubles in our lives, we have the assurance that God also provides comfort in our troubles. Paul and Timothy said this, "Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. For just as the sufferings of Christ overflow into our lives, so also through Christ our comfort overflows." (2Cor 1:3-5) Notice that trouble and suffering do not overflow from our lives, but God's comfort does. And the reason God's comfort overflows is so that we can comfort others in their suffering with the comfort we have received.
 
So let's not dwell on our troubles or suffering, but using the comfort we receive from God, help others who need the comfort that we are able to give.

2:6  ‘inflicted of many’ indicates that the decision to withhold fellowship from the brother who ‘had his father’s wife’ – 1Cor 5:1 – was made by the ecclesia, not by a select number of the ecclesia.

1:8     Paul was not concerned that the Corinthians simply knew what he was willing to suffer for Christ. Rather, as we saw in the first letter, there was great antipathy towards Paul from those who were self seeking. Paul is highlighting how he differed from those false brethren.

1:4 If we feel that the knowledge of salvation in Christ comforts us then we should be willing to comfort our brethren and sisters also. Putting it another way our realisation of the love of God should motivate us to love others. Do we ever feel motivated to do things simply because we think about what God has done for us?

In 1:5 Paul says "the bigger my trial, the more Christ helps" (my paraphrase). In v8-10 he describes a trial he had gone through that was so great, he wished he was dead, yet Jesus delivered him. So Paul wants us to gain confidence from his own experience (v6) knowing that no matter how great we perceive our trouble to be, Jesus will match the comfort to the situation.

Psalm 107 seems relevant here, and in particular vs 23-32 which describe one of the great trials Paul went through.

2Cor 1:3 - God is the Father of the Lord Jesus Christ.

1:24 In saying that he did not have ‘dominion’ but wanted to be a ‘helper’ of the Corinthians he was making the point that he differed from some in the church who sought for pre-eminence over them.

2:4-5 Maybe the Corinthians thought that Paul was a hard man in his previous letter. Paul here explains to them that his harsh words in the previous letter were not written lightly but had caused him great grief. Are we grieved when another of our number falls away?

YES!

How positive is our faith? Our faith might not always look as positive as it should be. Paul described his message to the Corinthians as a really positive one. He said, "But as surely as God is faithful, our message to you is not 'Yes' and 'No'. For the Son of God, Jesus Christ, who was preached among you by me and Silas and Timothy, was not 'Yes' and 'No', but in him it has always been 'Yes'. For no matter how many promises God has made, they are 'Yes' in Christ. And so through him the Amen is spoken by us to the glory of God." (2Cor 1:18-20)

Yes, God wants us to inherit his promises. He doesn't hold them out in front of us like the proverbial carrot-on-a-stick that we can never reach. He wants us to share in the good things he has promised. As a result of the "Yes" God has given us, our attitude should become a positive "Yes," in Christ. We should have that "Yes" attitude because we have an awesome hope for the future. Because of it our love for God and Jesus should grow, and the way we show the gospel to others will also become more positive.

Let's make our faith a "Yes" faith, like the "Yes" we have received from God ourselves.

1:2     If the holy spirit is the third person of the trinity why does Paul never bring grace from the holy spirit as well as Jesus and God?

1:22   the phrase “the earnest of the spirit” is found again in 2Cor 5:5. This speaks of the high calling we now have but that it falls far short of that which will be given us in the kingdom. 1John 3:1-2 speaks of both now and then to encourage us to strive to be more like Christ – 1John 3:3

2:1     Doubtless there were some in Corinth – those who were factious – that would portray Paul as a trouble maker. They would suggest that his letters and visits were just to stir up trouble.  Here we see that Paul tells the Corinthians that he had a great struggle over the way he was to address them when he saw them. Strife was not his objective. How often do we think carefully about what we are going to say before we speak?

1:17-18           Continuing the point seen in verses 13-14 Paul is stressing that his message has not changed. The use of Yay and nay indicates that there were some in Corinth who were saying that Paul changed his message – presumably according to the audience that he was speaking to.

WHY SUFFER?

Where does suffering come from? Why do we suffer?

Paul gives us some answers when he says, "Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. For just as the sufferings of Christ overflow in our lives, so also through Christ our comfort overflows. If we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer. And our hope for you is firm, because we know that just as you share in our sufferings, so you also share in our comfort." (2Cor 1:3-7).

As Christians, we suffer because Christ suffered. We can learn from other places that suffering comes to improve our character, and it can also be that, as a fact of life, as Christians, we will be persecuted. Part of the reason we go through suffering in whatever form it takes is so we can receive comfort from God, and so that we can pass that comfort on to other people around us as they go through suffering.

So let's be positive about the sufferings we go through, learn from them and reach out to others to help.

WORDS FROM THE HEART

Whether we are involved in business, sports groups or churches, letters and emails fly back and forth with information and opinions. Often they get especially passionate when controversy is introduced and when divisions are being created. My observation of letters of this sort, is that they often can leave fact and opinion behind, resulting in statements designed to tear each other apart, and to destroy, rather than build up the opposition.

No doubt the things going on in Corinth were the same sort of things that any of us may encounter in our dealings with other people. But when Paul wrote his letter to them, he wrote with a completely different attitude. He said, "For I wrote you out of great distress and anguish of heart and with many tears, not to grieve you but to let you know the depth of my love for you." (2Cor 2:4).

I wish the same could be said of us all, whether in our letters, emails, facebook posts or even in our verbal communication, that they would be words from the heart, words to build up, and to let each other know the depth of our love for them.

So let's resolve to be more like Paul, that whatever we say or do is done in love for the benefit even of those with whom we don't see eye to eye.

1:2     What Paul writes of the God of Comfort he is quoting Isa 51:12 where God is speaking of Himself.

2:1-10       The brother had been tempted by his own lusts. But now had repented. Paul was anxious that he was restored to fellowship to strengthen him. There is a need, as soon as repentance is seen in an erring brother, to restore such to fellowship to reduce the chances that the original sin will be repeated.

1:23    One would have to be very sure of one’s motives before invoking God as a witness to what one was planning!

2Cor 1:5

“For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.”

“Paul’s sufferings were pre-eminently the sufferings of Christ, and the sufferings of the Corinthians were indirectly the sufferings of Christ. Just as Paul was poor and unpopular as the result of the course he pursued, so were they as the result of identifying themselves with him; therefore they shared the sufferings of Christ, and we have to do likewise. We have to accept unpopularity and the imputation of madness, and many other disagreeables incident to such a position as ours, if we are faithful to the truth. But if the sufferings of Christ abounded in the Corinthians, so also did the consolation. What is the consolation of Christ? It is that referred to by Christ himself when he said, ‘Blessed are ye that mourn: for ye shall be comforted.’

… We must make up our minds to the things that are required; we must make up our minds to the self- denial. We must make up our minds to forgo many things that are in themselves legitimate, but hindrances in the race. We must lay aside every weight; giving all diligence to make our calling and election sure.”

Robert Roberts, SEASONS OF COMFORT – OBEDIENCE, p. 35, Fourth Edition

2:10     The way in which Paul speaks of his willingness to forgive echoes what Jesus said – John 20:23– to his disciples.

1:8 Paul’s fear for his own life was when he was in a position where he would have been thrown to the lions in Ephesus – 1Cor 15:32.

1:9 This principle was exemplified by Hezekiah who was “sick unto death” (2 Kgs. 20:1) yet, “He trusted in Yahweh God of Israel” (2 Kgs. 18:5).

1:4The problems that the Corinthians had did not deter Paul from looking to their salvation when Christ returns. Here and 1 Corinthians 1:8 Paul focuses on the hope of eternal life. In this we see Paul’s inspired comments reminding the believers of the future prospects as an encouragement rather than just reproving them for their errors.

2:1 Our behaviour can impact on others. Paul was not responsible for the errors of belief and practice in Corinth. However he had to witness against it. Now in this second letter the trauma of the way he had to deal with the error weighs heavily on his shoulders. Do we ever consider the impact that our behaviour has on others?

1:9 sickness and ultimately death is all around us. It is so common that we might even take it for granted as a consequence of getting old. However we do well to appreciate that it is a judgment from God of sin – Rom 6:21 – It is this “sentence of death” that we are saved from by faith in the risen Jesus Christ.

2:8  It is not sufficient to make known your acceptance of a repentant sinner once. Such an individual will have had their confidence severely damaged. Repeated reassurances will go a long way to mend the breach their feeling of isolation. This is achieved by genuine warmness  toward such a one.