Bible ourhomewithgodcomThe three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version Anglicised (ESVUK) with commentary from Matthew Henry, John Gill, Bible Hub and Inspired Scripture.

Leviticus 13:24-28

24 “Or, when the body has a burn on its skin and the raw flesh of the burn becomes a spot, reddish-white or white, 25 the priest shall examine it, and if the hair in the spot has turned white and it appears deeper than the skin, then it is a leprous disease. It has broken out in the burn, and the priest shall pronounce him unclean; it is a case of leprous disease. 26 But if the priest examines it and there is no white hair in the spot and it is no deeper than the skin, but has faded, the priest shall shut him up for seven days, 27 and the priest shall examine him on the seventh day. If it is spreading in the skin, then the priest shall pronounce him unclean; it is a case of leprous disease. 28 But if the spot remains in one place and does not spread in the skin, but has faded, it is a swelling from the burn, and the priest shall pronounce him clean, for it is the scar of the burn.

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Last week’s post discussed God’s commands to Moses and Aaron about boils and when to know when they were leprous or not.

Bible scholars agree that this leprosy is different to what we call Hansen’s Disease today. The leprosy of Leviticus — Tzaraath in Hebrew — may display the same physical characteristics but was also considered a spiritual disease, a type of judgement that God inflicted on Israelites with truly sinful hearts.

The NIV translates leprosy as used here as ‘infectious skin disease’, which modern scholars think captures the meaning better. Last week’s post explains that and more.

I would strongly advise against eating whilst reading the rest of this post.

Last week’s post dealt with boils. Today’s post looks at God’s commands regarding burns.

The Lord told Moses and Aaron that when there is a burn on the skin of someone’s body and the raw flesh of the burn becomes a reddish-white or white spot (verse 24), the priest had to examine it; if the hair in the spot had turned white and went further than skin deep, then it was leprous, breaking out in the burn, therefore, the priest would pronounce the person unclean (verse 25).

Matthew Henry‘s commentary says:

In a burn by accident, for this seems to be meant, v. 24, etc. The burning of strife and contention often proves the occasion of the rising up and breaking out of that corruption which witnesses to men’s faces that they are unclean.

John Gill‘s commentary confirms that this involves leprosy emerging out of an actual burn:

… it is asked, what is a burning? that which is burnt with a coal or with hot ashes; all that is from the force of fire is burning {s}; that is, whatever sore, pustule, or blister, is occasioned by fire touching the part, or by anything heated by fire …

Gill gives us more details on what the priest had to examine:

Then the priest shall look upon it,…. And examine it, whether it has the marks and signs of a leprosy or not, such as follow:

behold, [if] the hair in the bright spot be turned white; which before was black, or of another colour from white, and is now, turned into the whiteness of chalk, as the Targum of Jonathan:

and it [be in] sight deeper than the skin; the same Targum is, “and its sight or colour is deeper in being white like snow, more than the skin;” but this respects not the colour of it, as appearing to the sight, but the depth of the spot, going below the skin into the flesh, which, with the change of hair, are the two signs of leprosy, Leviticus 13:3;

it [is] a leprosy broken out of the burning; which sprung from thence, and what that had issued in:

wherefore the priest shall pronounce him unclean; a leper, and to be treated as such:

it [is] the plague of leprosy; being a plain case, according to the rules by which it was to be judged of.

However, if the priest examined the burn and there was no white hair in the spot and it was no deeper than the skin, but has faded, the priest had to shut him up for seven days (verse 26).

God issued the same command regarding boils (verse 21):

21 But if the priest examines it and there is no white hair in it and it is not deeper than the skin, but has faded, then the priest shall shut him up for seven days.

On the seventh day, the priest had to re-examine the person; if the spot had spread during that time, the priest would pronounce the person unclean, as it was a case of leprous disease (verse 27).

Gill says that there was no specific time on the seventh day for the priest’s examination:

any time on that day; not needing to wait until the end of it, or till, the seven days are precisely up; the same is to be understood in all places in this chapter where the like is used …

At the end of seven days, if the spot on the burn had not spread further and had faded, then it was only a swelling of the burn, indicating a scar, in which case the priest could pronounce the person clean (verse 28).

Gill tells us:

If, after being shut up, seven days, it appears that the spot is no larger than, when it was first viewed, but is as it was, and not at all increased:

but it [be] somewhat dark; either not so bright as it was, or more contracted:

it [is] a rising of the burning; or a swelling of it, a swelling which sprung from it, and nothing else:

the priest shall pronounce him clean; from the leprosy, and so set him at liberty to go where he will, and dwell and converse with men as usual:

for it [is] an inflammation of the burning; or an inflammation or blister occasioned by the burning, and no leprosy.

The types of infectious skin diseases discussed in Leviticus 13 ruined the affected Israelite’s entire set of relationships bar that with the priest.

However, this is another example of understanding how much God hates sin.

Bible Hub has a homiletic by W Clarkson, ‘The Chosen Type Of Sin – Its Social Aspect’, which explains how devastating this leprosy could be for the isolated Israelite. A Christian may apply these highly negative aspects to sin in general (bold in the original):

We have seen … how true a picture is leprosy of sin in its individual aspect; we now regard the subject in its more social aspect. What this terrible disease was to a man as a member of the Hebrew commonwealth, that is sin to a man as a member of society today.

I. ITS LOATHSOMENESS. It is quite possible that the leprosy from which the Israelites suffered was a contagious disorder. It is also possible that the dread of contagion, though there was no actual danger (as in cholera), may have had its influence in the matter. But there is no convincing evidence that it was contagious. There are indications that it was not (action of the priests, etc.); and the exclusion of the leper from the camp is fully accounted for in another way. The loathsomeness of the disease is a sufficient explanation. Whoever has seen any one suffering acutely from a kindred malady will perfectly understand and appreciate this legislation on that ground alone. It is difficult, if not impossible, to recover altogether from the mental effect of so shocking and so repulsive a spectacle. The vision haunts the memory for years. In this aspect leprosy is a striking picture of sin; for that is a thing odious and abominable in the last degree – loathsome to the Holy One of Israel, hateful to all holy souls. In its viler forms it is a thing which we – even with our imperfect purity – cannot “look upon” (Hebrews 1:13); … much more horrible and hateful must it be in his sight whose thoughts of holiness as well as of mercy are as much higher than ours as the heavens are higher than the earth (Isaiah 55:9)!

II. ITS DIFFUSIVENESS. Though not, probably, contagious, leprosy was diffusive and communicable from parent to child. It was one of the crucial tests in the case that it spread over the skin (verses 7, 8), that it “spread much abroad” (verses 22, 27). As this typical disease spread from one part of the body to another, from one limb and organ to another, until it sometimes covered the entire frame, so sin, of which it was the divinely chosen type, is a thing that spreads. It is an emphatically diffusive, a communicable thing. It spreads:

1. From faculty to faculty of the same human spirit; one sin leads on to another, as theft to violence, or drunkenness to falsehood, or impurity to deception.

2. From parent to child.

3. From man to man, through the whole “body politic.” It spreads much abroad through any and every body, civil or ecclesiastical, into which it enters.

III. ITS SEPARATING EFFECT. “He shall dwell alone: without the camp shall his habitation be” (verse 46). Leprosy separated between husband and wife, parent and children, friend and friend; it sundered one human life from that of the commonwealth, and was a source of sad and, so far as the preciousness of life was concerned, a fatal loneliness. Sin is the separating power.

1. It comes between man and God (Isaiah 59:2). It places him outside the gates of the spiritual kingdom; it deprives a man of all fellowship with the heavenly Father; it leads him out into a “far country” of alienation, of dread, of dissimilarity.

2. It comes between man and man. It is the endless and bitter source of estrangement, animosity, war; it makes lonely the life that should be full of sweet and elevating fellowship.

IV. ITS PITIFULNESS. Who could see the poor leper, with rent clothes, with bare head, with covered lip, passing through the camp, crying, “Unclean, unclean!” on his way to a dreary and, it might be, life-long solitude and not be affected with a tender pity? He might be “unclean,” but he was miserable, he was lost; the light of his life had gone out. Sin is not more condemnable than it is pitiable. Blame the erring, reproach the faulty, remonstrate with the foolish and the mischievous (1 Timothy 5:20), but pity those whom sin is shutting out from all that is best below, and will exclude from all that is bright and blessed above. Remember the “great love (of pity) wherewith he loved us, even when we were dead in sins” (Ephesians 2:4, 5), and pity with a profound compassion and help with an uplifting hand those who are still down in the mire of sin, still far from the kingdom of God. – C.

Inspired Scripture tells us of King David’s experience with serious sin:

After his adultery and murder were exposed, David’s son with Bathsheba died. There was also conflict and rebellion within David’s family. He suffered greatly as a result of his sins. The Bible advises believers to “flee” immorality (1 Cor. 6:18). Because temptation is always present, you must also renew your mind every day to avoid sin: “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.” (Ro. 12:1-2) … Stop and repent of any immoral conduct before it takes over.

Next week, we shall read of God’s commands concerning skin disease on the head and face.

Next time — Leviticus 13:29-37

The Fourth Sunday after Epiphany is February 1, 2026.

This particular day is traditionally called Septuagesima Sunday, roughly speaking, the 70th day before Easter. Next Sunday is Sexagesima Sunday, i.e. 60 days before Easter, and the week after that will be Quinquagesima Sunday. The First Sunday in Lent is Quadragesima Sunday. You can read more about the Sundays before Lent here. They are intended to move us from the joyful period of Epiphany towards a time of prayer and fasting. This 17-day period, which always ends on Shrove Tuesday, is called Gesimatide or the season of Septuagesima.

Readings for Year A can be found here.

This is the exegesis for the Gospel, Matthew 5:1-12, better known as the Beatitudes or the Sermon on the Mount.

The Epistle is as follows (emphases mine):

1 Corinthians 1:18-31

1:18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

1:19 For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.”

1:20 Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?

1:21 For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe.

1:22 For Jews demand signs and Greeks desire wisdom,

1:23 but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles,

1:24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.

1:25 For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.

1:26 Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth.

1:27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong;

1:28 God chose what is low and despised in the world, things that are not, to reduce to nothing things that are,

1:29 so that no one might boast in the presence of God.

1:30 He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption,

1:31 in order that, as it is written, “Let the one who boasts, boast in the Lord.”

Commentary comes from Matthew Henry and John MacArthur.

This passage, in whole or in part, turns up throughout the three-year set of Lectionary readings, including in the Third Sunday in Lent (Year B), which covers verses 18 through 25, and Tuesday of Holy Week (verses 18-31).

I highlighted the Third Sunday in Lent post, because that is a lengthy exegesis. The Tuesday of Holy Week post offers a short overview for readers pressed for time.

The church in Corinth, which Paul had started, suffered an infiltration of Judaizers and philosophers after his 18-month stay came to an end. A number of Corinthians were in thrall to what those false teachers preached.

The background to 1 Corinthians 1 is covered in these posts from Year A, the current year — 2026:

Paul appeals to the Corinthians’ individual conversions, asking them to consider their call to faith: ‘not many of you were wise by human standards, not many were powerful, not many were of noble birth’ (verse 26).

Paul is telling them that, when they converted, they were not brothers and sisters of great intellect or social status, both of which were important in pagan Greek society. Nonetheless, the Corinthian faithful, such as they were, came to believe in Christ, who died humiliated on the cross for our sins yet who rose again on the third day to bring us eternal life. In other words, Christianity is not about a grand, temporal Messiah, which the Jews expected, nor is it about highbrow philosophical oratory and finery.

Christ lived a humble life from His earthly birth in a manger to His unutterably cruel death. Once He began His three-year ministry, He had no permanent home but was given shelter by His disciples. He was accessible throughout that time, compassionately healing all who approached Him, whether lame, deaf and dumb, or leprous.

Matthew Henry‘s commentary reminds us of this humble nature manifesting itself in the Church’s foundations:

None of the famous men for wisdom or eloquence were employed to plant the church or propagate the gospel. A few fishermen were called out, and sent upon this errand. These were commissioned to disciple the nations: these vessels chosen to convey the treasure of saving knowledge to the world. There was nothing in them that at first view looked grand or august enough to come from God; and the proud pretenders to learning and wisdom despised the doctrine for the sake of those who dispensed it. And yet the foolishness of God is wiser than men, v. 25. Those methods of divine conduct that vain men are apt to censure as unwise and weak have more true, solid, and successful wisdom in them, than all the learning and wisdom that are among men: “You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called, v. 26, etc. You see the state of Christianity; not many men of learning, or authority, or honourable extraction, are called.” There is a great deal of meanness and weakness in the outward appearance of our religion. For, (1.) Few of distinguished character in any of these respects were chosen for the work of the ministry. God did not choose philosophers, nor orators, nor statesmen, nor men of wealth and power and interest in the world, to publish the gospel of grace and peace. Not the wise men after the flesh, though men would apt to think that a reputation for wisdom and learning might have contributed much to the success of the gospel. Not the mighty and noble, however men might be apt to imagine that secular pomp and power would make way for its reception in the world. But God seeth not as man seeth. He hath chosen the foolish things of the world, the weak things of the world, the base and despicable things of the world, men of mean birth, of low rank, of no liberal education, to be the preachers of the gospel and planters of the church. His thoughts are not as our thoughts, nor his ways as our ways. He is a better judge than we what instruments and measures will best serve the purposes of his glory. (2.) Few of distinguished rank and character were called to be Christians. As the teachers were poor and mean, so generally were the converts. Few of the wise, and mighty, and noble, embraced the doctrine of the cross. The first Christians, both among Jews and Greeks, were weak, and foolish, and base; men of mean furniture as to their mental improvements, and very mean rank and condition as to their outward estate; and yet what glorious discoveries are there of divine wisdom in the whole scheme of the gospel, and in this particular circumstance of its success!

John MacArthur, in one of his sermons from 1975 on these verses, has more:

… the world loves everything to be complex and to figure it out with their own wisdom … You know, that just gives you a sort of a God complex. And the world loves that. They love to have all the answers. But you know something? God didn’t appeal to that, because that’s vanity. You know, He – God could have made a gospel that was so complex that only really smart people could have been saved who could figure it out. I mean, it could have been a real screwy philosophy and you would have had to be really at the top level of your class. You know, Phi Beta Kappa and all that to be saved.

But you see, that would have destroyed the purpose that God had in mind. Because most people aren’t at that level. Jesus said, “I thank you, Father, that you hid this from the wise and prudent” – Matthew 11:25 – “and revealed it unto babes” …

Look at verse 26. “For you see your calling” – now you know what that means? That means, look around you. Go ahead. Who’s sitting near you? Check them out. You see your calling? Look around. He’s saying, “Look at the calling of believers. Look around you, brethren. Look around. Not many wise.” No, not many wise men after the flesh. You don’t – do you see any philosophers in your row? Do you see any of the world’s great intellects here this morning? “Not many mighty.” Do you see any of the world’s greatest influential people here this morning? “Not many noble.” Do you see any kings, princes, high-born people? No.

There were some of those people in Paul’s ministry, but, again, not many:

Now there are some mighty and there are some wise and there are some who are noble. There was Dionysius; there was Sergius Paulus. There was the noble ladies at Thessalonica and Berea. There was the chamberlain by the name of Erastus, who was the treasurer. There have been some noble and mighty and wise. Not many.

MacArthur cites the ancient philosopher Celsus, which we’ll get to in a moment. Celsus lived in the second century. He was known for his anti-Christian book called The True Word, which rather proves Paul’s point.

Celsus was not only a serious philosopher but also a scholar of both the Old and New Testaments. Wikipedia tells us:

Celsus also writes as a loyal citizen of the Roman Empire and a devoted believer in the ancient Greek religion and the religion in ancient Rome, distrustful of Christianity as new and foreign.[16]

Thomas remarks that Celsus “is no genius as a philosopher”.[10] Nonetheless, most scholars, including Thomas, agree that Origen’s quotations from The True Word reveal that the work was well-researched.[17][18][13][16] Celsus demonstrates extensive knowledge of both the Old and New Testaments[10][13][16] and of both Jewish and Christian history.[13][16] Celsus was also closely familiar with the literary features of ancient polemics.[16] Celsus seems to have read at least one work by one of the second-century Christian apologists, possibly Justin Martyr or Aristides of Athens.[19][20] From this reading, Celsus seems to have known which kinds of arguments Christians would be most vulnerable to.[20] He also mentions the Ophites and Simonians, two Gnostic sects that had almost completely vanished by Origen’s time.[19] One of Celsus’s main sources for Books I–II of The True Word was an earlier anti-Christian polemic written by an unknown Jewish author,[16][10] whom Origen refers to as the “Jew of Celsus”.[10] This Jewish source also provides well-researched criticism of Christianity[16] and, although Celsus was also hostile to Judaism,[16] he occasionally relies on this Jewish author’s arguments[16] to demonstrate the inconsistency of the Christian position, and he also uses Christian arguments among others to deconstruct the Jewish religion.

MacArthur cites Celsus:

In 178 A.D., he wrote a letter attacking Christianity. This is what he said. Here is a description of Christians. “Let no cultured person draw near. None wise and none sensible. For all that kind of thing we count evil. But if any man is ignorant, if any man is wanting incense and culture, if anybody’s a fool, let him come boldly.” Of the Christians he further wrote this. “We see them in their own houses, wool dressers, cobblers, the worst, the vulgarist, the most uneducated persons.” Then he really got warmed up. He said, “They are like a swarm of bats or ants creeping out their nests or frogs holding a symposium around a swamp. Or worms convening in mud.” That’s what he said about Christians. Nice guy, Celsus.

Well, you know, he looked around and that’s what he saw. Can you imagine how that – here were all these simple frogs and they knew what he didn’t know? Do you see how that the simplicity of the church stands as a rebuke against the complexity of the world’s wisdom? We don’t need the world’s wisdom. We don’t need it. The paradox proves it. We, who are the simplest, the most foolish, are the wisest. And the Roman Empire was 60 million slaves. Can you imagine what an impact this made on them? Because most of the church is made up of slaves. And the slaves had all the answers. Oh, that’s bad news. Right?

And so Christians stand for all time as a living rebuke against a so-called wise. And don’t you remember in Colossians that the Bible says, “Christ is going to put the church on display before the principalities and powers to show the wisdom of God”? Doesn’t need the wisdom of men. “Look around you,” he says. “Not many wise.” That means the wisdom of human nature, high class intelligence, “not many mighty.” That means great or influential, powerful people. “Not many” – look at this one – “noble.” That means well born or from high ranking families.

Paul goes on to say that God chose what the world considers foolish in order to shame the wise; God chose what the world considers weak to shame the strong (verse 27).

A few months ago, I saw a television interview with a young woman of another world faith. She said, ‘Christianity is just weak!’ Her religion is based on tangible demonstrations of strength through various types of war and conquest. She believes that is the correct way to live: might makes right. So, times have not changed — nor will they.

Elsewhere in the world of religion, with regard to our spiritual forebears, it is said that, in general, Jewish people reject the idea that Christ is the Messiah because of His humble nature. Others would add blasphemy to that for the same reason. The Messiah is expected to be temporally powerful, not a man who died half naked on a cross, beaten and bloodied.

Henry also draws on the aforementioned verse from Colossians:

We have an account how admirably all is fitted, 1. To beat down the pride and vanity of men. God hath chosen the foolish things of the world to confound the wise—men of no learning to confound the most learned; the weak things of the world to confound the mighty—men of mean rank and circumstances to confound and prevail against all the power and authority of earthly kings

Paul continues, saying that God chose what the world despises — things that are not in order to reduce to nothing the things that are (verse 28).

In other words, God uses what the world disregards — does not see, as if invisible — in order to reduce to nothing what the world sees and, therefore, esteems.

MacArthur reminds us of what Jesus said about John the Baptist:

Jesus said, “Among them that are born of women” – Matthew 11:11 – “there has not risen a greater than John the Baptist.” The greatest man who ever lived and he didn’t fit any of the world’s standards, but he fit God’s standard, because he was a wise man. He knew God. What a paradox. Look at verse 27. “God has chosen not the wise, but the” – what? – “the foolish things of the world to confound the wise. God hath chosen not the mighty, but the weak things in the world to confound the things that are mighty and the base things.” Literally, the word base means low-born. He has chosen the unranked, the low-born things of the world, the things that are despised hath God chosen, things that aren’t even considered

MacArthur tells us what Paul wanted the Corinthians to understand:

You see the contrast there? In verses 27 and 28, he contrasts what God has chosen as he mentioned what He hasn’t chosen. In other words, he says, “God has not chosen educated, but foolish. Has not chosen powerful, but weak. Not high born, but low-born. He’s chosen things that in the eyes of the world are nothing things to bring to nothing the things that think they’re something things.” Well, you see how the word of God shows. You see, human philosophy doesn’t mean anything. Paul says, “People get that stuff out of your ranks, will you? You don’t need it.” Can’t you see that the permanence of God’s wisdom, the power of God’s wisdom and the paradox of God’s wisdom in choosing the church shows that God doesn’t need human wisdom?

Henry adds biblical quotations showing how our spiritual forebears historically viewed Gentiles — the ‘things that are not’:

… and base things, and things which are despised—things which men have in the lowest esteem, or in the utmost contempt, to pour contempt and disgrace on all they value and have in veneration; and things which are not, to bring to nought (to abolish) things that are—the conversion of the Gentiles (of whom the Jews had the most contemptuous and vilifying thoughts) was to open a way to the abolishing of that constitution of which they were so fond, and upon which they valued themselves so much as for the sake of it to despise the rest of the world. It is common for the Jews to speak of the Gentiles under this character, as things that are not. Thus, in the apocryphal book of Esther, she is brought in praying that God would not give his sceptre to those who are not, Esth 14 11. Esdras, in one of the apocryphal books under his name, speaks to God of the heathen as those who are reputed as nothing, 2 Esdras 6 56, 57. And the apostle Paul seems to have this common language of the Jews in his view when he calls Abraham the father of us all before him whom he believed, God, who calleth those things that are not as though they were, Rom 4 17.

Paul says that God does this so that no one might boast in His presence (verse 29).

The KJV puts it better but, apparently (see below), this is not the most accurate translation:

29 That no flesh should glory in his presence.

Henry says:

The gospel is fitted to bring down the pride of both Jews and Greeks, to shame the boasted science and learning of the Greeks, and to take down that constitution on which the Jews valued themselves and despised all the world besides, that no flesh should glory in his presence (v. 29), that there might be no pretence for boasting. Divine wisdom alone had the contrivance of the method of redemption; divine grace alone revealed it, and made it known. It lay, in both respects, out of human reach. And the doctrine and discovery prevailed, in spite of all the opposition it met with from human art or authority: so effectually did God veil the glory and disgrace the pride of man in all.

MacArthur covers both the Jewish and philosophical traditions in discussing Paul’s verses:

The poor, the uneducated, simple people, for the most part, have always in history constituted the make-up of the church. The reason is they stand then collectively as a testimonial as a rebuke against the world. As the Gentiles stand to make Israel jealous, so do the foolish, the simple stand as redeemed people to make the wise of this world jealous.

… There’s no place for human wisdom.

MacArthur then explains why we cannot boast about our faith:

And that leads us to the next point in verse 29; this is where we begin. Here is a further reason for the supremacy of God’s wisdom: its purpose. God’s wisdom has a far superior purpose. Verse 29, “that no flesh should glory before God.” The best manuscripts, instead of “in his presence” say “before God.”

Now notice, here God removes all human boasting.

… let me show you something. Go back to verse 24. Let’s see who gets saved, the smart? Verse 24: “But unto them who are called, elected.” God elected people.

All right, let’s look at verse 26: “For you look around and you see your election.” Verse 27: “But God hath chosen,” – middle of the verse – “and God hath chosen.” Verse 28, middle of the verse: “hath God chosen.” Why’d you get saved? Because you were smart? Because why? God chose you.

You say, “Wait a minute. I had to do something.” That’s verse 21 at the end of the verse. Yes. “He saved them that” – what? – “believed.” Believed. That was your faith response; God’s part was choosing. But just remember, you’re saved not because you’re smart.

You say, “Well, I listen to all the logical arguments and made my conclusion.” No, you were saved because you were chosen of God in His marvelous grace, and the result of that is verse 29, “that no flesh can glory before God.” You can’t say, “Here I am God. Remember me, I’m the smart one.” That’s ludicrous.

In fact, the Bible says God said, “My glory will I not give to another.” So don’t mess around with it. Ephesians 2:8-9, “By grace are you saved through faith that not of yourselves.” It is a gift of God, not of works, lest” – and that’s what would happen, everybody would go around boasting. No.

Paul then gives the Corinthians and us a fundamental dose of Christian doctrine concerning God the Father: ‘He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption’ (verse 30).

Note Paul’s mention of sanctification, not a word we hear mentioned in church these days, yet that journey towards and in holiness is essential to the Christian life.

Henry tells us:

The gospel dispensation is a contrivance to humble man. But, 2. It is as admirably fitted to glorify God. There is a great deal of power and glory in the substance and life of Christianity. Though the ministers were poor and unlearned, and the converts generally of the meanest rank, yet the hand of the Lord went along with the preachers, and was mighty in the hearts of the hearers; and Jesus Christ was made both to ministers and Christians what was truly great and honourable. All we have we have from God as the fountain, and in and through Christ as the channel of conveyance. He is made of God to us wisdom, righteousness, sanctification, and redemption (v. 30): all we need, or can desire. We are foolishness, ignorant and blind in the things of God, with all our boasted knowledge; and he is made wisdom to us. We are guilty, obnoxious to justice; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt; and he is made sanctification, the spring of our spiritual life; from him, the head, it is communicated to all the members of his mystical body by his Holy Spirit. We are in bonds, and he is made redemption to us, our Saviour and deliverer. Observe, Where Christ is made righteousness to any soul, he is also made sanctification. He never discharges from the guilt of sin, without delivering from the power of it; and he is made righteousness and sanctification, that he may in the end be made complete redemption, may free the soul from the very being of sin, and loose the body from the bonds of the grave

MacArthur has more:

Now let’s see the purpose in the wisdom of God, verse 30: “But of Him” – capital H, God, – “are you in Christ Jesus.” Listen, the only reason you’re in Christ Jesus is because of Him. Did human wisdom get you here? No. What Paul is simply saying to them is, “Look, the purpose in salvation was that God may be glorified. And so in order for God to get the most glory, He made sure that you had the least to do with your salvation.” You see? You say, “Yeah, I got saved because of God’s wisdom.” That’s right. The best that man can do at the highest level of his wisdom is nothing to change his heart or to know God.

Now let me add this. Once you become a Christian, you don’t stay ignorant anymore. You don’t stay just humble, you know, very long, in terms of not knowing anything. Watch verse 30, this is terrific. “But of Him are you in Christ,” – the reason you’re in Christ Jesus because of God – “who of God is made unto us” – what’s the next word? – “wisdom.”

As soon as you became Christian, the first thing you received was wisdom. Who are the truly wise in this world but those who know God. Who are the truly wise in this world but those who know salvation. We are the wise, and we stand as a testimony for all time that God took simple, humble people who didn’t know enough to do anything to redeem themselves, to transform themselves, who didn’t even have the mind and the mental abilities of the best of the world, and He made us the wisest in existence; and His is the glory.

Paul concludes by saying that all of this was done divinely in order that the one who boasts will boast in the Lord (verse 31).

MacArthur explains boasting in the Lord via Paul’s letters:

Let me show you what you learned as a Christian, this is interesting. This is the instant education you have, and it’s a progressive thing as well. But 2 Corinthians 4:6 – and I’ll show you something; give you a little sequence of verses here.

In 2 Corinthians 4:6 it says, “For God who commanded the light to shine out of darkness,” – and God’s in the business of doing that. He did it when He created the world physically; but He also was able to do it spiritually. “For God who commanded the light to shine out of darkness hath shown in our hearts,” – when we were redeemed God turned the light on – “and He gave us the light of the knowledge of the glory of God.” Do you see it there? The first thing indicated here that a believer learns when he becomes a believer is the glory of God.

Now when we say “the glory of God,” what do we mean? All that God is, all of His attributes and all of His nature. First thing that happens when you become a Christian is you know God, you know His nature, you know His essence. Before you were a Christian, you did not know God.

Now that’s an exciting knowledge, isn’t it? I mean to not know God the generator of the universe, the source of all light; that’s a handicap not to know Him. When you become a Christian you know Him. He shines, he turns the switch on, flips on the light of the knowledge of the glory of God; and it comes through Christ.

Let me show you something else you know. You not only know God, Ephesians 1:9, this is something else you know. “Having made known unto us” – and this is talking about our salvation – “when we were redeemed, forgiven by grace, He abounded to us in all wisdom,” – and what does that mean? – “having made known unto us the mystery of His will according to His good pleasure which He purposed in Himself”

Now I want to go down to verse 17 and show you something. Ephesians 1: “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him.” You know Him. Here’s something else to know [verse 18]: “That the eyes of our understanding be enlightened that you may know what is the hope of His calling, the riches of the glory of His inheritance.”

Now both hope – now watch it – and inheritance have a future aspect, right? We are hoping for the fullness of redemption. We are hoping for the inheritance which is reserved for us, laid aside for us.

Now we know this: “The eyes of our understanding are open.” Now watch it: when you were saved, you came to know God, God’s plan, and your destiny. A Christian then knows where he came from, what he’s doing, and where he’s going. Do you see that? Now that is the fullness of knowledge that comes at salvation. Now that’s nice to know, right?

Henry gives us this summary:

what is designed in all is that all flesh may glory in the Lord, v. 31. Observe, It is the will of God that all our glorifying should be in the Lord: and, our salvation being only through Christ, it is thereby effectually provided that it should be so. Man is humbled, and God glorified and exalted, by the whole scheme.

Some churches might be using readings for the Feast of Candlemas (February 2), recalling Mary and Joseph bringing the Christ Child to the temple 40 days after His earthly birth. If so, these posts might be of interest:

February 2 is Candlemas

Jesus presented at the temple (Part 1)

Jesus presented at the temple (Part 2)

Candlemas: the prophetess Anna

The Feast of Candlemas (last day to display Nativity scenes)

May all reading this enjoy a blessed Sunday.

Bible spine dwtx.orgThe three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version Anglicised (ESVUK) with commentary from Matthew Henry, John Gill, Bible.org and Inspired Scripture.

Leviticus 13:18-23

18 “If there is in the skin of one’s body a boil and it heals, 19 and in the place of the boil there comes a white swelling or a reddish-white spot, then it shall be shown to the priest. 20 And the priest shall look, and if it appears deeper than the skin and its hair has turned white, then the priest shall pronounce him unclean. It is a case of leprous disease that has broken out in the boil. 21 But if the priest examines it and there is no white hair in it and it is not deeper than the skin, but has faded, then the priest shall shut him up for seven days. 22 And if it spreads in the skin, then the priest shall pronounce him unclean; it is a disease. 23 But if the spot remains in one place and does not spread, it is the scar of the boil, and the priest shall pronounce him clean.

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Last week’s post discussed God’s commands to Moses about the obligations women giving birth had to fulfil, namely isolation for a certain number of weeks when she was unclean followed by two sets of sacrifices, one for a burnt offering and one for a sin offering, once she was purified.

On the face of it, it seems really unfair that God commanded that women who gave birth to daughters stay at home longer than when they bore sons.

However, an article at Bible.org by the Revd Robert L. (Bob) Deffinbaugh of Community Bible Chapel in Richardson, Texas, attempts to explain our Creator’s reasons for seeing a new mother as unclean and His deeming that daughters were more of a curse at birth than a reward. This will also go some way to explaining Leviticus 13, which is all about skin diseases (emphases mine below):

frustrating for me is the dilemma of the woman, who, as a result of bearing a boy baby, was unclean for seven days, and then kept apart from worship for another 40 days. How could a woman be declared unclean for having a baby? Worse yet, if an Israelite woman had a girl baby, the consequences (or should I say, the penalty) was doubled, so that she was unclean for 14 days, and then separated for yet another 80 days. Imagine that, for every girl child a mother bore she was kept apart for over three months!

A wife could hardly be held responsible for bearing a child to her husband …

Chapter 12 describes the uncleanness which a woman acquires as the result of the birth of a child. The uncleanness is the result of the “flow of blood” following the birth of a child. The blood, while it is unclean to her and others, is the instrument of her cleansing. In the text (Lev. 12:4-5) it is called “the blood of her purification.” It is impure, I suspect, partly because it removes the impurities of the child-bearing process from her body, thus making the blood unclean and defiling. The explanation for why having a girl child results in a doubled period of uncleanness is difficult, and most efforts to solve this puzzle prove unsatisfactory …

In chapter 12 the woman who is unclean due to bearing a child must offer sacrifices, including a sin offering. The inference is clearly made that there is some kind of sin to be atoned for

However, God had already issued commands to the Israelites about ensuring their nakedness was covered and prohibiting sexual relations at certain times, e.g. the Sabbath:

The regulations of Leviticus concerning sex-related uncleanness served one very important purpose—it clearly separated sex from religious worship. If one had sexual relations with his wife this rendered both unclean until evening. This meant that the Israelites could not have sexual relations during the Sabbath, since this would cause both to be unclean, thus prohibiting their participation in worship. The effect was to encourage the Israelites to keep their minds devoted to worship. Ideally, both sexual intimacy and spiritual intimacy require the undistracted involvement of body, soul, and spirit. This means that either activity should be engaged in apart from the competition of the other

God had good reason for His commands in this area:

The separation of sexual activity and worship was particularly important to the Israelites because of the pagan worship rituals of the Canaanites, whose fertility cult engaged in carnal sexual union as an act of worship (cf. Num. 25:1-9), a practice into which the Israelites had already once fallen (cf. Exod. 32:6). If the clean/unclean legislation did no more than to create a wide gap between sex and worship it did the Israelites a great favor. It distinguished their worship from that of their pagan neighbors.

Returning to the extended isolation of the Israelite woman who gave birth to a daughter, Deffinbaugh traces God’s reasoning back to Eve and Original Sin (bold in the original):

This long period of isolation should have given the Israelite mothers a fair period of time to ponder why women should be cursed as they were. I believe that Genesis chapter 3 supplies her with a good part of the reason. This chapter could have provided her with ample food for thought, and taught her not only the way in which a woman participated (even led) in the fall of man, but also the ways (especially involving childbirth) in which she has been cursed, due to the fall

The answer to the question, “Why must the Israelite suffer when no wrong has been committed by the individual,” is answered by this principle: The fall of man, as recorded in Genesis 3, has brought chaos and suffering to all creation, including mankind. The fall has rendered man inherently sinful from birth. Thus, man sins because he is a sinner. So, too, he will suffer in life because he lives in a fallen world where the consequences of sin cause chaos and suffering

The laws of uncleanness were instructive tools, by means of which God taught the Israelites those truths fundamental to their religious faith. One of those truths was what we now call the “doctrine of the depravity of man.” Man is born a sinner, by virtue of being a child of Adam. When the Israelite asked himself (or herself), “Why should I be unclean for a condition I did not cause?,” the answer, contained in the first chapters of Genesis was, “Because of the sinful condition you inherited from your forefather, Adam.”

As you stop to think about it, most of the conditions which caused the state of uncleanness were those which resulted from the fall. All sickness and death is the result of the fall. Child-bearing is at least related to the curse. Sex was distorted and diminished by the fall, to the point where Adam and Eve were ashamed of their nakedness and fled from God. This first view that sex was “dirty” and unacceptable to God originated with man, as a result of the fall, not God. Thus, we can say that uncleanness was a condition resulting from the fall, from sin, and thus uncleanness also required a sin offering. As the Israelite offered up the sin offering due to uncleanness, he or she also acknowledged their sinful condition inherited from Adam.

And so there were two different categories of sin for the Israelite. The first was that sinfulness in which the Israelite was born, that sinfulness to which David confessed [Psalm 51]. This sin was highlighted by the laws of cleanness and uncleanness. The second was that sin which was the result of the individual violating the specific commands of God.

We now come to leprosy as discussed in Leviticus 13. I would strongly advise against eating whilst reading the rest of this post.

Bible scholars agree that this leprosy is different to what we call Hansen’s Disease today. The leprosy of Leviticus may display the same physical characteristics but was also considered a spiritual disease:

The term “leprosy,” employed by most translations, is unfortunate, as it is very likely that the disease we know as leprosy is not mentioned in our text as one of the unclean skin ailments.65 The NIV better renders the original term, employed for all of these unclean skin disorders, “infectious skin disease.” This is undoubtedly a better, and more accurate rendering of the text. It is not possible, nor is it necessary, for us to identify with precision the ailments which are described as unclean by the text.

Deffinbaugh cites the research done by a conservative Anglican scholar, the Revd John Wenham (1913-1996). One citation is footnote 65 in the last paragraph, which reads as follows:

65 Wenham lists these reasons for concluding that leprosy (Hansen’s disease) is not found in these chapters of Leviticus: (a) Archaeological evidence suggests that leprosy was not a serious problem until later on in history. (b) Neither the symptoms of leprosy nor its pathognomonic features are described in our text. (c) The Greek term lepra did not refer to true leprosy, either. Ibid., p. 195. Wenham goes on (pp. 196-197) to suggest some of the skin conditions which may be referred to in the text.

These are the skin diseases discussed under the umbrella name of ‘leprosy’:

According to Wenham,66 there are 21 different cases of skin disease in chapter 13, along with 3 different cases of diseased garments … we should note some of the common characteristics of these maladies:

(1) They are all visible, external (not any internal diseases). The term “skin” is used broadly here, referring not only to the skin ailments of people, but also the outer coverings of material, leather, and buildings.

(2) By and large, the ailments were not fatal, not as serious as we might have expected.

(3) These ailments affected only a part of the body, not all of it.

(4) The skin diseases are all chronic (persistent, serious), contagious, and/or contaminating.

(5) Only the priest could declare a skin condition to be clean or unclean, which sometimes required him to go “outside the camp” (cf. Lev. 14:3).

(6) The primary concern is not curing the individual, nor protecting the public health, but of protecting the sanctity of the dwelling of God in the midst of the camp: “ … so that they will not defile their camp where I dwell in their midst” (Num. 5:3; cf. Lev. 15:31-33).

Deffinbaugh calls our attention to the following (bold mine):

the Israelite of Moses’ day came to a very sobering realization. While the Law could pronounce a person unclean, it made no provision to make him clean. The priest could declare an unclean person unclean, and he could pronounce a clean person clean, but there was no means to cure the condition which produced the uncleanness. It was only with the coming of Christ, who inaugurated the New Covenant, that the condition of uncleanness, and the curse of Adam, would be remedied.

Even so (bold in the original):

The consequences of sin have not yet been fully set aside. It is only in the Kingdom of God that they will be. Heaven will be that perfect place, where all of the things that are the result of the fall of man are removed. In the Book of Revelation, we are told of a number of other things which will not be there, which we have known on earth: (a) No sun or moon (21:23; cf. 22:5). (b) No sickness, sorrow, or death (21:4). (c) No curse (22:3).

But take special note of these words:

and in the daytime (for there shall be no night there) its gates shall never be closed; and they shall bring the glory and the honor of the nations into it; and nothing unclean and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life (Rev. 21:25-27, emphasis mine).

Deffinbaugh says we can learn two lessons from the chapters in Leviticus concerning uncleanliness (bold mine):

For those who have already found cleansing in the blood of Jesus Christ, there are two very important lessons to be learned which are an application of our text. The first lesson is that Christians should expect undeserved suffering in this life, as the result of living in a fallen world. Just as the clean and unclean laws of Leviticus brought undeserved suffering to the Israelites, so Christians today should expect suffering to come into their lives, even when they have committed no specific sin. Romans chapter 8 teaches us that we live in a fallen world, a world in which the saint, along with all creation, suffers and groans, waiting for the new heavens and new earth which are still to come …

Second, my Christian friend, I must give this word of exhortation. Even as our Lord went “outside the camp,” seeking to save the unclean, so you and I are called to do likewise. As the writer to the Hebrews has put it, “Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. Hence, let us go out to Him outside the camp, bearing His reproach” (Heb. 13:12-13). Outside the camp is the place where the unclean dwell. I know of many ministries whose goal is to reach the lost, but I must say with sadness that many, perhaps most, of these ministries are targeting the “clean” as those they seek to reach, rather than the “unclean.” All men need to hear the gospel and be saved, but our task of evangelism demands that we take the gospel “outside the camp” to proclaim the cleansing which Christ can give to those who so desperately need it, and who more often than the self-righteous and self-sufficient are willing to receive it.

Inspired Scripture tells us more about the leprosy discussed in Leviticus 13. That commentary says it includes but is not limited to Hansen’s Disease:

The rules of this chapter were not limited to protecting the Jews from leprosy. They protected the Jews from all kinds of infectious diseases. In Hebrew, the term Tzaraath (translated as “leprosy”) actually applies to any one of at least seven skin infections. These included: (1) rashes / sores (an irritant in the skin that will pass with time); (2) psoriasis (the whitening of the skin over the entire body); (3) impetigo (the spreading of sores); (4) erysipelas (the spreading of swelling or spots in a burn injury); (5) tropical sores (the subcutaneous disease where the hair turns white and swelling or spots appear in a burn injury); (6) ringworm (a subcutaneous disease where the hair turns white and sores appear on the head or chin); and (7) leprosy (aka “Hansen’s Disease”, a subcutaneous disease where the hair turns white and where bodily sores and swelling or spots form and nerve cells die) …

With Leprosy (now called Hansen’s disease (1873)), a doctor diagnoses and treats it with antibiotics.

The article describes Tzaraath, or leprosy in the Bible, as a deep spiritual flaw manifesting itself as a physical disease:

The rules in this chapter should be read on two levels. First, they provide a window into history. They establish how God protected His people from the spread of deadly microorganisms long before people knew these organisms existed. Second, these same rules use the symbols of leprosy and mold to represent the seven stages of sin. Just as Jesus spoke in parables, God uses diseases like leprosy as symbols of sin to protect you and your loved ones from becoming entangled in sin. Before trying to understand the hidden symbolism in these rules, believers should first understand the practical protections that they offered for the ancient Jews …

Because leprosy is both caused by original sin and is a symbol of sin, both leprosy and sin have a common cure: “Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed.” (Is. 53:4-5; 1 Pet. 2:24). One of Jesus’ first recorded miracles was healing a leper (Matt. 8:2-3). Everything Jesus did was for a reason. This includes the order of His miracles. He was symbolically showing that He has the ability to cure the disease of sin.

Matthew Henry and John Gill give us more historical background into leprosy in the ancient world.

Henry‘s commentary says:

Concerning the plague of leprosy we may observe in general, 1. That it was rather an uncleanness than a disease; or, at least, so the law considered it, and therefore employed not the physicians but the priests about it. Christ is said to cleanse lepers, not to cure them. We do not read of any that died of the leprosy, but it rather buried them alive, by rendering them unfit for conversation with any but such as were infected like themselves. Yet there is a tradition that Pharaoh, who sought to kill Moses, was the first that ever was struck with this disease, and that he died of it. It is said to have begun first in Egypt, whence it spread into Syria. It was very well known to Moses, when he put his own hand into his bosom and took it out leprous. 2. That it was a plague inflicted immediately by the hand of God, and came not from natural causes, as other diseases; and therefore must be managed according to a divine law. Miriam’s leprosy, and Gehazi’s, and king Uzziah’s, were all the punishments of particular sins: and, if generally it was so, no marvel there was so much care taken to distinguish it from a common distemper, that none might be looked upon as lying under this extraordinary token of divine displeasure but those that really were so. 3. That it is a plague not now known in the world; what is commonly called the leprosy is of a quite different nature. This seems to have been reserved as a particular scourge for the sinners of those times and places. The Jews retained the idolatrous customs they had learnt in Egypt, and therefore God justly caused this with some others of the diseases of Egypt to follow them. Yet we read of Naaman the Syrian, who was a leper, 2 Kings 5 1. 4. That there were other breakings-out in the body which did very much resemble the leprosy, but were not it, which might make a man sore and loathsome and yet not ceremonially unclean. Justly are our bodies called vile bodies, which have in them the seeds of so many diseases, by which the lives of so many are made bitter to them. 5. That the judgment of it was referred to the priests. Lepers were looked upon as stigmatized by the justice of God, and therefore it was left to his servants the priests, who might be presumed to know his mark best, to pronounce who were lepers and who were not. All the Jews say, “Any priest, though disabled by a blemish to attend the sanctuary, might be a judge of the leprosy, provided the blemish were not in his eye. And he might” (they say) “take a common person to assist him in the search, but the priest only must pronounce the judgment.” 6. That it was a figure of the moral pollution of men’s minds by sin, which is the leprosy of the soul, defiling to the conscience, and from which Christ alone can cleanse us; for herein the power of his grace infinitely transcends that of the legal priesthood, that the priest could only convict the leper (for by the law is the knowledge of sin), but Christ can cure the leper, he can take away sin. Lord, if thou wilt, thou canst make me clean, which was more than the priests could do, Matt 8 2. Some think that the leprosy signified, not so much sin in general as a state of sin, by which men are separated from God (their spot not being the spot of God’s children), and scandalous sin, for which men are to be shut out from the communion of the faithful. It is a work of great importance, but of great difficulty, to judge of our spiritual state: we have all cause to suspect ourselves, being conscious to ourselves of sores and spots, but whether clean or unclean is the question. A man might have a scab (v. 6) and yet be clean: the best have their infirmities; but, as there were certain marks by which to know that it was a leprosy, so there are characters of such as are in the gall of bitterness, and the work of ministers is to declare the judgment of leprosy and to assist those that suspect themselves in the trial of their spiritual state, remitting or retaining sin. And hence the keys of the kingdom of heaven are said to be given to them, because they are to separate between the precious and the vile, and to judge who are fit as clean to partake of the holy things and who as unclean must be debarred from them.

Gill‘s commentary says similarly. Notable are these points:

the leprosy here spoken of seems not to be the same with that disease, or what we now call so, though some have thought otherwise; it being rather an uncleanness than a disease, and the business of a priest, and not a physician to attend unto … as the cases of Miriam, Gehazi, and Uzziah show; and who by complying with the rites and ceremonies hereafter enjoined, their sins were pardoned, and they were cleansed; so that as their case was extraordinary and supernatural, their cure and cleansing were as remarkable: besides, this impurity being in garments and houses, shows it to be something out of the ordinary way. And this law concerning it did not extend to all men, only to the Israelites, and such as were in connection with them, such as proselytes. It is said {a}, all are defiled with the plague (of leprosy) except an idolater and a proselyte of the gate; and the commentators say {b}, even servants, and little ones though but a day old; that is, they are polluted with it, and so come under this law.

The first 17 verses of Leviticus 13 are in the Lectionary:

Laws About Leprosy

13 The Lord spoke to Moses and Aaron, saying, “When a person has on the skin of his body a swelling or an eruption or a spot, and it turns into a case of leprous[a] disease on the skin of his body, then he shall be brought to Aaron the priest or to one of his sons the priests, and the priest shall examine the diseased area on the skin of his body. And if the hair in the diseased area has turned white and the disease appears to be deeper than the skin of his body, it is a case of leprous disease. When the priest has examined him, he shall pronounce him unclean. But if the spot is white in the skin of his body and appears no deeper than the skin, and the hair in it has not turned white, the priest shall shut up the diseased person for seven days. And the priest shall examine him on the seventh day, and if in his eyes the disease is checked and the disease has not spread in the skin, then the priest shall shut him up for another seven days. And the priest shall examine him again on the seventh day, and if the diseased area has faded and the disease has not spread in the skin, then the priest shall pronounce him clean; it is only an eruption. And he shall wash his clothes and be clean. But if the eruption spreads in the skin, after he has shown himself to the priest for his cleansing, he shall appear again before the priest. And the priest shall look, and if the eruption has spread in the skin, then the priest shall pronounce him unclean; it is a leprous disease.

“When a man is afflicted with a leprous disease, he shall be brought to the priest, 10 and the priest shall look. And if there is a white swelling in the skin that has turned the hair white, and there is raw flesh in the swelling, 11 it is a chronic leprous disease in the skin of his body, and the priest shall pronounce him unclean. He shall not shut him up, for he is unclean. 12 And if the leprous disease breaks out in the skin, so that the leprous disease covers all the skin of the diseased person from head to foot, so far as the priest can see, 13 then the priest shall look, and if the leprous disease has covered all his body, he shall pronounce him clean of the disease; it has all turned white, and he is clean. 14 But when raw flesh appears on him, he shall be unclean. 15 And the priest shall examine the raw flesh and pronounce him unclean. Raw flesh is unclean, for it is a leprous disease. 16 But if the raw flesh recovers and turns white again, then he shall come to the priest, 17 and the priest shall examine him, and if the disease has turned white, then the priest shall pronounce the diseased person clean; he is clean.

God told Moses and Aaron that if there was a boil in the skin of someone’s body and it healed (verse 18), and in its place developed a white swelling or a reddish-white spot, then it was to be shown to the priest (verse 19).

Henry says this could have been an indication of a relapse into sin:

When old sores, that seemed to be cured, break out again, it is to be feared there is a leprosy in them; such is the danger of those who, having escaped the pollutions of the world, are again entangled therein and overcome.

Gill says that ‘boil’ could refer to a ‘hot ulcer’ and goes into the various interpretations of the colour of the spot:

And in the place of the boil there be a white rising,…. In the place where the boil was, a white swelling appears:

or a bright spot, white, and somewhat reddish; white and red mixed, as the Targum of Jonathan; and so Aben Ezra interprets the word “reddish,” of the bright spot being mixed of two colours, or part of it so; and such a mixed colour of white and red, Gersom observes, is usual in a swelling, and adds, we are taught how to judge of these appearances, according to a tradition from Moses, which is this: take a cup full of milk, and put in it two drops of blood, and the colour of it will be as the colour of the bright spot, white and reddish; and if you put into it four drops, its colour will be as the colour of the rising (or swelling) reddish; and if you put into it eight drops, its colour will be as the colour of the scab of the bright spot, more reddish; and if you put into it sixteen drops, its colour will be as the colour of the scab of the swelling, very red: hence it appears, says he, that the bright spot is whitest with its redness, and after that the swelling, and next the scab of the bright spot, and then the scab of the swelling; but Bochart {p} is of opinion that the word is wrongly rendered “reddish,” which, he thinks, contradicts the account of the bright spot being white, and especially as the word for “reddish” has its radicals doubled, which always increase the signification; and therefore if the word bears the sense of redness, it should be rendered “exceeding red,” which would be quite contrary to the spot being white at all; wherefore from the use of the word in the Arabic language, which signifies white, bright, and glittering; See Gill on “La 4:7”; he chooses to read the words, “or a bright spot, white and exceeding glittering”: but this word we render reddish and white, being read disjunctively, Leviticus 13:24; seems to contradict this observation of his:

and it be shewed to the priest; to look upon and pass his judgment on it.

The priest must examine the spot, and if it appears deeper than the skin and its hair has turned white, then the priest would pronounce him unclean; it is a case of leprous disease that has broken out in the boil (verse 20).

Gill tells us this was a sign of apostasy:

And if, when the priest seeth it,….

behold, it [be] in sight lower than the skin; having eaten into and taken root in the flesh under the skin:

and the hair thereof be turned white; which are the signs of leprosy before given, Leviticus 13:3;

the priest shall pronounce him unclean; not fit for company and conversation, but obliged to conform to the laws concerning leprosy:

it is a plague of leprosy broken out of the boil; which was there before: this is an emblem of apostates and apostasy, who having been seemingly healed and cleansed, return to their former course of life, and to all the impurity of it, like the dog to its vomit, and the swine to its wallowing in the mire, Proverbs 26:11; and so their last state is worse than the first, Matthew 12:45, as in this case; at first it was a boil, and then thought to be cured, and afterwards arises out of it a plague of leprosy.

However, if the priest examines the person and sees no white hair and if it is not deeper than the skin, but has faded, then the priest was to shut him up for seven days (verse 21).

Gill says that the isolation period would have determined whether the condition spread:

… the priest shall shut him up seven days; to wait and see whether it will spread or not: a boil and burning, the Jews say, make a man unclean in one week, and by two signs, the white hair, and the spreading; by the white hair, both at the beginning and at the end of the week after dismission, and by spreading at the end of the week after it {q}.

God told Moses and Aaron that if the boil spread in the skin, the priest would have pronounced the person unclean, as it was disease (verse 22).

Gill spells out what this meant:

And if it spread much abroad in the skin,…. Upon viewing it on the seventh day, though it is not expressed, the swelling or bright spot; or “in spreading spread”; See Gill on “Le 13:7”; which Ben Gersom interprets, not of the skin of the flesh, but of the ulcer:

then the priest shall pronounce him unclean; even though there are no white hairs in it, nor is it lower than the skin, yet is not at a stand or contracted, but spreading:

it [is] a plague; or stroke; it is one sort of a leprosy, and such an one as makes a man unclean in a ceremonial sense.

However, if the spot remained in one place and did not spread, then it was the scar of the boil; the priest would pronounce the person as being clean (verse 23).

Gill says that this would have been the sign of an ordinary boil, not a leprous one:

it [is] a burning boil; but not a plague of leprosy:

and the priest shall pronounce him clean; as clear of a leprosy, and so not bound by the law of it, though attended with an inflammation or burning ulcer.

Inspired Scripture says of boils at this time in the Israelites’ history:

A boil is an irritant. In the Bible, God allows people to become afflicted with boils when they are in open rebellion against Him (Ex. 9:9-10; Dt. 28:27, 35). After the boils appeared, the priest isolated the infected person for seven days (Lev. 13:21). If the boil (i.e., the sin) did not spread after the seven days, it was not dangerous (Lev. 13:22).

Next week, we shall look at God’s commands concerning burn wounds.

Next time — Leviticus 13:24-28

The Third Sunday after Epiphany is January 25, 2026.

Readings for Year A can be found here.

The exegesis for the Gospel reading, Matthew 4:12-23, in which Jesus begins to call the Apostles, can be found here. Also helpful are John MacArthur on the synagogues of our Lord’s era and John MacArthur on our Lord’s various calls of the Apostles.

The Epistle is as follows (emphases mine):

1 Corinthians 1:10-18

1:10 Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose.

1:11 For it has been reported to me by Chloe’s people that there are quarrels among you, my brothers and sisters.

1:12 What I mean is that each of you says, “I belong to Paul,” or “I belong to Apollos,” or “I belong to Cephas,” or “I belong to Christ.”

1:13 Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

1:14 I thank God that I baptized none of you except Crispus and Gaius,

1:15 so that no one can say that you were baptized in my name.

1:16 (I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized anyone else.)

1:17 For Christ did not send me to baptize but to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power.

1:18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

Commentary comes from Matthew Henry and John MacArthur.

As I mentioned last week, Year A’s Epistles for the Sundays after Epiphany are largely from 1 Corinthians. This year, we have a shortened Epiphanytide because of the date of Easter, which is partially determined by lunar phases, and, as such, fewer readings from this letter of St Paul’s.

Last Sunday’s reading introduced us to this important letter:

Those verses told us of the importance of sainthood, which in Pauline terms is belonging to Christ through grace by faith.

Today, we pick up where we left off.

The Corinthian congregation had a variety of problems which Paul had to sort out by letter remotely. This initial problem has to do with factions that had developed among the converts after Paul left. He had established this church then went on to either plant or encourage other congregations elsewhere.

Paul begins by saying that he wishes to appeal to his brothers and sisters in Corinth, by the name of the Lord Jesus Christ, that they all be in agreement and that there be no divisions among them, such as there were; they were to be united in the same mind and the same purpose (verse 10).

The KJV is as follows:

10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.  

Matthew Henry‘s commentary explains Paul’s gentle, yet uncompromising, appeal to the Corinthians:

He writes to them in a very engaging way: “I beseech you, brethren, by the name of our Lord Jesus Christ; if you have any regard to that dear and worthy name by which you are called, be unanimous. Speak all the same thing; avoid divisions or schisms” (as the original is), “that is, all alienation of affection from each other. Be perfectly joined together in the same mind, as far as you can. In the great things of religion be of a mind: but, when there is not a unity of sentiment, let there be a union of affections. The consideration of being agreed in greater things should extinguish all feuds and divisions about minor ones.”

John MacArthur, in one of his two sermons from 1975 on these verses, ties verse 10 in with the preceding nine verses from last week:

[In] The first 9 verses of Chapter 1, he states the identity of the Corinthians in Christ. It’s positional truth. He identifies them as those that are saints, those who have been redeemed by Jesus Christ, those who have been granted all of the benefits of sainthood and he thanks God in Chapter 1, 1 to 9 not for what the Corinthians have done, but for what God has done in them. And having stated their position, he begins then in Chapter 1, verse 10 to beseech them to behave in accordance with their position. “That’s who you are, now I beseech you.”

Disunity, even in a single congregation, is still a common problem throughout the universal Church today. We live in a fallen world and are prone to sin.

MacArthur says:

if I were to ask all of you who ever been in a church where there was a split or a quarrel, probably 75 percent of you’d raise your hands. That’s just part of what tragically occurs in the church. And it occurred from the very beginning in the church. It’s really no different today …

I think we all would agree, who understand the Scripture, that people are basically self-centered and that’s part of depravity – selfish – dominated by their own egos, their own fancies, their own goals, their own ideals. All of us – I mean even those of us who are sanctified in Christ and set apart to justification still have problems with sin. And at the very heart of sin is the capital I, ego. And so when you get to the church, you have a lot of sinners in the church. They happened to be justified sinners, but they’re sinners as yet and so you have conflict because you have people with desires and goals and purposes and ideals that are generated by their own ego.

… Selfishness is a problem in the body of Christ, because sin is a problem. And, of course, the fractured kind of fellowship not only wipes out the joy of the believer, but it sucks the foundation from out from under the testimony of the church. God is dishonored. Christ is disgraced. Christians are discredited. And it isn’t anything new. You’re going to go all the way back to the beginning and you’re going to find it there, because the church has always been made up sinners and Satan’s always been active in it.

Recall that Christ wanted unity, as did His Twelve:

Our Lord prayed to the Father in John 17 that the church would be one. He told the disciples to love one another that the world might know who they were. And a loving caring community of believers has a tremendous and profound impact on the world. In fact, it tells us in Acts Chapter 2, that when those people had singleness of heart and one mind and met together daily and shared in common love they had favor with all the people and the Lord added to the church daily such as should be saved.

MacArthur divides today’s verses into four parts:

All right, there are four basic emphases in the passage from 10 to 17. We’ll use them as hooks to hang your thoughts on. The plea, the parties, the principle and the priority.

We begin with the plea and a bit of history about the word ‘beseech’, or ‘appeal’ as well as the meaning of ‘by the name of our Lord Jesus Christ’:

All right, point number is the plea and Paul begins with a plea to the Corinthians. Verse 10, “Now I beseech you,” the word now is a transition. It’s just getting him from the previous thought to this one and “I beseech you.” Beseech is really a word that comes from parakaleō, which is the word that is the verb form of paraklētos, which is paraclete, translated comforter in the gospel of John. It means to come along side and help. It’s translated advocate other places. And what he’s doing here is coming alongside them. It’s not a coming down with a club. He’s saying, “Now, I come along side to encourage you brethren along this line” …

So he begins with a very coercive, a very comforting, a very exhortative kind of thing. “Now I beseech you brothers by the name of our Lord Jesus Christ that you all speak the same thing … Everything ties together. So to be fair with verse 10, we’ve got to read verse 9. “God is faithful by whom you were called unto the fellowship of His Son Jesus Christ our Lord” … 

Whenever you see the term “name” in relation to the Lord or to God, it means all that He is and all that He wills. When it says to pray in the name of Christ in John, it simply means pray consistent with who Christ is and what He wills. And so as we’ve said to you before when I pray in the name of Jesus, it doesn’t mean I ask whatever I want and say, “In Jesus’ name. Amen,” and that guarantees it. It means that I say, “This I pray, because this I believe is what Christ would want, because this is consistent with His will as I understand it.”

And here he’s saying, “Brethren, I’m asking you this for the sake of the Lord Jesus Christ, because of who He is and what He wills.” Listen, your behavior as a church, your behavior as a believer has its most direct relationship not to me and not to the elders and not the church as such, but to Jesus Christ Himself. Or your life reflects more on Him than on anybody else.

This is really important to remember about church divisions as well as complaining about them in front of the unchurched:

And you can go around and bellyache all you want about the church and it really won’t reflect on your church. It’ll reflect on Christ. Some of us talk about the church in front of unbelievers and we run down the certain things that we may not like and we do it in front of unbelievers and we think that that has reference to the church, when in fact, in their minds that has reference to the Christ whom we really claim to love and adore.

MacArthur makes it clear that, in discussing unity, Paul means the basic doctrinal — biblical — unity about a belief in Christ:

… he is not referring to unity in a mystical sense. The broad unity of the church. He is not talking about denominational unity. He is not talking about that we ought to be one with the Baptist Church over here or the Presbyterian Church over here or whatever else. He is simply saying that within the framework of a local assembly there should be unity.

This is what he’s getting at. There are other passages that deal with a broader base of unity such as the book of Ephesians. But here we are looking at a local assembly in Corinth and he is demanding of them a unity … 

God said in Matthew 5:48 through our Lord Jesus Christ, “Be ye perfect even as the Father in heaven is perfect.” And left the standard there and never changed it. And Paul never changes at the end of the Corinthian letter, 2 Corinthians 13:11, he says to the Corinthians, “Be perfect.” Sure, sure, sure. You say, “We can’t.” That doesn’t matter. It doesn’t change the standard any. God’s standard for His church is that you speak the same thing.

MacArthur finishes his analysis of verse 10 by telling us of the Greek in the original manuscript:

… he says at the end of verse 10, “But you be perfectly joined together in the same mind and the same judgment.” The word perfectly joined together, katartizo. It’s used in other classical Greek, extra biblical Greek and as well as in The New Testament to speak of mending nets, the mending of bones, dislocated limbs, joining something together that was torn apart, sowing a garment. It means get back together. Grow together again. You are to have the same mind. That’s internal. The same judgments. That’s the determination that comes from the same mind. So whether it’s precept or principle or thought or attitude or opinion or deed or feeling or action, it is all to be the same.

This kind of unity is tremendous.

Paul then presents proof that there is disunity among the Corinthians, saying that Chloe’s people had reported the problem to him (verse 11).

Henry says:

He had received an account from some that wished them well of some unhappy differences among them. It was neither ill-will to the church, nor to their ministers, that prompted them to give this account; but a kind and prudent concern to have these heats qualified by Paul’s interposition.

MacArthur has more:

… what is the plea based on? Back to 1 Corinthians 1:11. The plea is based on the parties. He knew there were some parties, there were some factions there. And this is very simple. You say, “Where’d he get the information?” Verse 11. Here’s where he really dumps it on them. “For it has been declared unto me of you my brethren, by them of Chloe” – Chloe was apparently some prominent person in the Corinthian church who had come to see Paul in Ephesus or had sent a relative or some servants. “Somebody from Chloe has told me that there are quarrels among you.” Contentions, erides, quarrels, wranglings, hassles. They were splitting into factions, but not just silent factions. They were going at it. Fighting each other.

Paul gets specific — ‘What I mean is’ — that each of the members of the congregation says he belongs to either Paul, Apollos, Cephas (Peter) or Christ (verse 12).

Henry tells us that such misguided identification, except perhaps with Christ, comes from the sin of pride:

Pride lay at the bottom, and this made them factious. Only of pride cometh contention, Prov 13 10. They quarrelled about their ministers. Paul and Apollos were both faithful ministers of Jesus Christ, and helpers of their faith and joy: but those who were disposed to be contentious broke into parties, and set their ministers at the head of their several factions: some cried up Paul, perhaps as the most sublime and spiritual teacher; others cried up Apollos, perhaps as the most eloquent speaker; some Cephas, or Peter, perhaps for the authority of his age, or because he was the apostle of the circumcision; and some were for none of them, but Christ only. So liable are the best things in the world to be corrupted, and the gospel and its institutions, which are at perfect harmony with themselves and one another, to be made the engines of variance, discord, and contention. This is no reproach to our religion, but a very melancholy evidence of the corruption and depravity of human nature. Note, How far will pride carry Christians in opposition to one another! Even so far as to set Christ and his own apostles at variance, and make them rivals and competitors.

MacArthur provides more detail:

Verse 12, “I say every one of you saying I am of Paul, I of Apollos, I of Cephas, I of Christ.” They had grouped into identification with various teachers. This is wrong. They were boasting around the excellency, the gifts, the ministries, the attainments of the men whom they identified with. You see, the first pastor of the Corinthian Church was whom? Paul. He founded the church, 18 months he was there. And when he left, he sent back somebody to be the second pastor. Who was it? Apollos. So probably there were some people who identified with Paul initially. Some people who identified with Apollos and then there were probably some Jews who came over who had been brought to the knowledge of Christ through the ministry of Peter and they said, “We’re of Cephas.” Or, “We’re of Peter.” And then there were the others who just wanted to identify with Christ and I suppose if I was carnal and I was in Corinth I would have liked to have been with the Christ group because it’s a lot more pious.

But they had split into factions. It isn’t necessary, people. It doesn’t have to happen. You can have a Paul and Apollos and a Peter and Christ and not have to split into groups. The splitting into groups had nothing to do with Paul, Apollos and Peter. All you have to do is go to 1 Corinthians 3 and he says this to them. Your problem is this, “Are you not yet carnal? Is there not division and strife among you? Are you not saying I am of Paul and I am of Apollos?” The reason they said that was not because those men were different but because they were what? Carnal. Carnality is that which produces faction rather than spirituality … And that’s how it ought to be. It is not Paul’s fault. It is not Apollos’s fault. It is not Cephas’s fault or it’s Christ’s fault and it isn’t His fault. It’s the fault of carnality. Identifying with humans.

Paul was the founder and some maybe were identifying with Paul and then Apollos. They were saying, “Well, Paul may have been all right, but Apollos was polished and eloquent.” And he was. And some were saying, “Yes, but Peter was one of the original twelve and he was from Jerusalem and he knows Judaism.” And some of the Jewish people identified with him and then some others came along and said, “Heh-heh. We’re of Christ.” You know. And in a sense they were right and he never mentions the Christ party again. He just goes on talking about Paul and later on Apollos.

The Christ party had the right idea. They should have belonged to Christ, but they had turned the belonging to Christ into a faction in group and they got in the fight. And maybe, you know, they were saying, “We don’t need human teachers. We just follow Christ.” There are people who have said that. “I don’t go to church anywhere. I just open my Bible and let Christ speak to me.” You see? But they had these parties. These groups. Because they were carnal.

Paul then asks three questions of the Corinthians (verse 13): ‘Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul?’

Henry explains:

He expostulates with them upon their discord and quarrels: “Is Christ divided? No, there is but one Christ, and therefore Christians should be on one heart. Was Paul crucified for you? Was he your sacrifice and atonement? Did I ever pretend to be your saviour, or any more than his minister? Or, were you baptized in the name of Paul? Were you devoted to my service, or engaged to be my disciples, by that sacred rite? Did I challenge that right in you, or dependence from you, which is the proper claim of your God and Redeemer?” No; ministers, however instrumental they are of good to us, are not to be put in Christ’s stead. They are not to usurp Christ’s authority, nor encourage any thing in the people that looks like transferring his authority to them. He is our Saviour and sacrifice, he is our Lord and guide. And happy were it for the churches if there were no name of distinction among them, as Christ is not divided.

MacArthur says that the parties are the second element we should remember from these verses:

Those are the parties that Paul has to deal with. You know what happens, and this is something to point out, this can happen in a church and it’s usually what causes splits – people make splits, but you usually have somebody directing it. This is the reason I believe there has to unanimity in doctrine. Let’s say a person over here begins to teach doctrine contrary to what everybody else is teaching. Well, pretty soon some people begin to identify with him. “Yeah, oh that’s good. Oh I like that. Hmmm. Terrific.” And then you’ve got a little group over here. See? And this – maybe the disagreement isn’t on the deity of Jesus Christ or the inspiration of Scripture or the sovereignty of God or whatever or whatever. Maybe the disagreement is on a particular interpretive thing, but it is in disagreement with something that everyone else agrees to teach. Well, pretty soon, you’ve got these people latching on and you’ve created a little separate entity over here.

MacArthur cites other examples of and hopes for unity from the New Testament and one from the Old Testament. This brings in the third aspect of these verses — the principle of Christian unity:

Now Paul goes from the plea to the parties to the principle in verse 13. The principle is really simple, people. There is a really simple principle here that Paul wants to point out. “Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” Do you see what he’s saying? He’s saying, “Look, disunity in the church violates a basic principle. 1 Corinthians 6:17 says, “He that is joined to the Lord is one Spirit.” Ephesians 4:4-6, “There is one Lord, one faith, one baptism, one Spirit, one body, one God.” Is Christ divided? Absolutely not. Absolutely not.

In 1 Corinthians, later on in the book in Chapter 12, he gets into this in real detail. Chapter 12, verse 12, “As the body is one hath many members, as the members of that one body being many are one body so also is Christ.” Christ is not divided. Christ is one. If we are all one in Christ, then we are all one with each other. There can be no division in the body of Christ that is not in violation of our very basic nature. Paul says, “Look, you can’t have these groups. You’re in violation of a basic principle. Is Christ divided?”

Jesus prayed in John 17:20 and 22. He said to the Father, “Father, I pray that they may be one as You and I are one.” Christ is not divided. When you split, you reflect on Christ. The church is one because Christ is one and Christ is one because God is one. Deuteronomy 6:4, “The Lord our God is one Lord.” He died to make us one. You read Ephesians 2, it says that, “He broke down the middle wall of partition to make of two, one new man.” 1 Corinthians 12:25, I think it is, Paul says, “That there should be no schism in the body.” One. The principle is in violation, people. If church is one, Christ is one. God is one. The Spirit is one. The body is one. No factions.

Paul goes on to say something which Christians might find curious, yet we should interpret it in the light of the issue of disunity, to which he returns.

Paul says that he thanks God that he baptised none of the Corinthians except for Crispus and Gaius (verse 14).

Henry tells us:

Here the apostle gives an account of his ministry among them. He thanks God he had baptized but a few among them, Crispus, who had been a ruler of a synagogue at Corinth (Acts 18 8), Gaius … But how was this a proper matter for thankfulness? Was it not a part of the apostolical commission to baptize all nations? And could Paul give thanks to God for his own neglect of duty? He is not to be understood in such a sense as if he were thankful for not having baptized at all, but for not having done it in present circumstances, lest it should have had this very bad construction put upon it—that he had baptized in his own name, made disciples for himself, or set himself up as the head of a sect. He left it to other ministers to baptize, while he set himself to more useful work, and filled up his time with preaching the gospel. This, he thought, was more his business, because the more important business of the two. He had assistants that could baptize, when none could discharge the other part of his office so well as himself. In this sense he says, Christ sent him not to baptize, but to preach the gospel—not so much to baptize as to preach. 

Paul then says the reason for baptising only a minimal number of Corinthians was so that no one could say that he baptised them in his name (verse 15), instead of the name of Jesus Christ.

MacArthur gives us the fourth and final aspect about these verses and elaborates more on the fact that baptism was done by others, not the preacher:

When you disconnect you’re in all violation of the unity that is Christ. You see the principle does not allow for this unless you’re going to violate the principle. All right, that’s pretty practical. Let’s go to the last point. The plea, the parties and the principle, then Paul brings up the priority in verses 14-17. He says, “Listen, I know my priorities. I thank God that I baptized none of you but Crispus and Gaius.” Crispus was the first ruler of the synagogue and Gaius was another fellow. Apparently Paul stayed in his house for a while according to Romans 16. But Paul says, “I’m so thankful. I didn’t baptize anybody but Crispus and Gaius.” You say, “Well, didn’t they get baptized?” Sure, but they had other people doing it.

Very often that was the case. You remember that Peter at Cornelius’ house [Acts 10] didn’t do the baptizing actually. He commanded that they be baptized. You remember our Lord Jesus? In the gospel of John it records that the Lord didn’t do the baptizing, but He had others do the baptizing. And there was a reason for this. The reason was it would be so easy for people to go around bragging about who they were identified with because of who baptized them. I mean, it’s nice to be baptized by a wonderful beloved pastor, but you weren’t baptized in his name. You weren’t baptized in the name of John MacArthur just because I baptized you. But you can imagine people would say, “Well, Christ baptized me.” “Well, Paul only baptized me. Heh-heh.” That wasn’t the point. Or, “Peter baptized me and he got water in my nose. Heh-heh.” But you see, that isn’t the issue. It isn’t the issue. Paul says, “I didn’t baptize anybody but Crispus and Gaius, because lest any should say that I had baptized in my own name, lest somebody would say that I was baptizing some people to make them followers of me. I didn’t do it.”

Don’t you see how wise he was? He purposely let somebody else do it so they would not identify with him. And he wouldn’t build a party around himself. They can’t accuse him of that.

Paul then adds a parenthetical insert, acknowledging that he might have baptised the members of the household of Stephanas, but, beyond that, says he did not know if he had baptised anyone else (verse 16).

MacArthur tells us that Paul wanted to make sure he was as precise as possible in his recollections and that the Holy Spirit, who inspired all Scripture, guided him:

This is terrific, because it’s a great insight into inspiration. Verse 16. “Oh,” he says, “I also baptized the household of Stephanas. I almost forgot him. And let’s see, besides that I can’t think of anybody else.” You say, “Well, now wait a minute. Aren’t the Bible writers supposed to know everything?” This is a beautiful insight into inspiration. Listen to me, people. Biblical inspiration ensures, hang on to this, ensures the infallibility of the author not his omniscience. You see the difference? When Paul wrote the word of God, he never made any mistakes, but he didn’t know everything. He was free from error, but he wasn’t omniscient. But he says, “I baptized Crispus, Gaius, Stephanas and his household and let’s see, I can’t think of anybody else.” And that’s what the Holy Spirit wanted him to say.

Paul summarises this portion about factions by stating the priority in full.

He says that Christ sent him not to baptise but to proclaim the Gospel — and not in eloquent wisdom — so that the cross of Christ not be emptied of its power (verse 17).

MacArthur discusses the priority and the reason baptism was a secondary obligation:

Verse 17, “For Christ sent me not to baptize.” You read my commission in Acts 26:16 to 18. He didn’t say to baptize. That wasn’t the major point. Sure, in the Matthew 28 it says, “go and preaching, teaching and baptizing,” but the priority of the commission wasn’t go and baptize people. It was go and preach the gospel. Acts 26:16, “I’ve made you a minister and a witness of these things delivering you from the people from the Gentiles unto whom I now send you to open their eyes to turn them from darkness to light from the power of Satan to God that they may receive forgiveness of sins and inheritance among them that are sanctified by faith that is in me.” And he says, “And I wasn’t disobedient to the heavenly vision.” He told them to preach. Baptism followed along, but the priority was preaching.

In his second sermon on these verses, MacArthur explains that those living in Greek and Greek-inspired countries (e.g. Asia Minor) loved philosophy and oratory, which was one of the reasons these Corinthian factions appeared in the first place. Paul goes against both human wisdom and outstanding oratory:

You know what philosophy means? Human opinion. Human wisdom …

There is no end to the mass of verbiage regarding human philosophy, philosophy of life, meaning of life, destiny of life, what life is all about. How we are to live. What we’re for. What we’re to do. Where we’re going. Where we came from. It’s on and on and we’ve made a god out of education and a god out of human opinion. So we’re really not any different than the Greeks at all. Now, I want you to notice that Paul here attacks this problem in Corinth beginning in verse 17. If you look at it you’ll see that.

“For Christ sent me not to baptize, but to preach the gospel.” Now the gospel is the good news. And what is the good news? The good news is this book right here. The revelation of God that winds up in the redemptive act of Christ on the cross. The gospel. Not with wisdom of words. Lest the cross of Christ should be rendered void or null and void or made of no effect. Now, here Paul introduces the basic contrast that’s going to dominate his thinking to the end of chapter 3. He sets human wisdom against the cross. “I came to preach the gospel not,” – now, not sophia logos, in the Greek, which means word wisdom or wisdom doctrine. Human wisdom. “I came to preach the gospel, not human wisdom.”

Paul did not wish to be elaborate in his speech — which, incidentally, many of the false teachers were — because he wanted people to remember the substance of what he said rather than the style in which he said it.

Think of the number of television adverts you’ve seen which you’ve really enjoyed. Then ask yourself what they were advertising. In many cases, you will draw a blank. I do. Paul’s principle was the same. Great presentation can blunt the ultimate message. It seems counterintuitive, but it’s true.

Paul then goes into a dissertation (verses 19-31) about the errors and dangers of human wisdom.

He begins it with this memorable verse, verse 18: ‘For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God’.

Henry gives us a superb analysis:

Ministers are the soldiers of Christ, and are to erect and display the banner of the cross. He did not preach his own fancy [as did many false teachers from that era], but the gospel—the glad tidings of peace, and reconciliation to God, through the mediation of a crucified Redeemer. This is the sum and substance of the gospel. Christ crucified is the foundation of all our joys. By his death we live. This is what Paul preached, what all ministers should preach, and what all the saints live upon …

I. The manner in which Paul preached the gospel, and the cross of Christ: Not with the wisdom of words (v. 17), the enticing words of man’s wisdom (ch. 2 4), the flourish of oratory, or the accuracies of philosophical language, upon which the Greeks so much prided themselves, and which seem to have been the peculiar recommendations of some of the heads of the faction in this church that most opposed this apostle. He did not preach the gospel in this manner, lest the cross of Christ should be of no effect, lest the success should be ascribed to the force of art, and not of truth; not to the plain doctrine of a crucified Jesus, but to the powerful oratory of those who spread it, and hereby the honour of the cross be diminished or eclipsed. Paul had been bred up himself in Jewish learning at the feet of Gamaliel, but in preaching the cross of Christ he laid his learning aside. He preached a crucified Jesus in plain language, and told the people that that Jesus who was crucified at Jerusalem was the Son of God and Saviour of men, and that all who would be saved must repent of their sins, and believe in him, and submit to his government and laws. This truth needed no artificial dress; it shone out with the greatest majesty in its own light, and prevailed in the world by its divine authority, and the demonstration of the Spirit, without any human helps. The plain preaching of a crucified Jesus was more powerful than all the oratory and philosophy of the heathen world.

II. We have the different effects of this preaching: To those who perish it is foolishness, but to those who are saved it is the power of God, v. 18. It is to the Jews a stumbling-block, and to the Greeks foolishness; but unto those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God, v. 23, 24. 1. Christ crucified is a stumbling-block to the Jews. They could not get over it. They had a conceit that their expected Messiah was to be a great temporal prince, and therefore would never own one who made so mean an appearance in life, and died so accursed a death, for their deliverer and king. They despised him, and looked upon him as execrable, because he was hanged on a tree, and because he did not gratify them with a sign to their mind, though his divine power shone out in innumerable miracles. The Jews require a sign, v. 22. See Matt 12 38. 2. He was to the Greeks foolishness. They laughed at the story of a crucified Saviour, and despised the apostles’ way of telling it. They sought for wisdom. They were men of wit and reading, men that had cultivated arts and sciences, and had, for some ages, been in a manner the very mint of knowledge and learning. There was nothing in the plain doctrine of the cross to suit their taste, nor humour their vanity, nor gratify a curious and wrangling temper: they entertained it therefore with scorn and contempt. What, hope to be saved by one that could not save himself! And trust in one who was condemned and crucified as a malefactor, a man of mean birth and poor condition in life, and cut off by so vile and opprobrious a death! This was what the pride of human reason and learning could not relish. The Greeks thought it little better than stupidity to receive such a doctrine, and pay this high regard to such a person: and thus were they justly left to perish in their pride and obstinacy. Note, It is just with God to leave those to themselves who pour such proud contempt on divine wisdom and grace. 3. To those who are called and saved he is the wisdom of God, and the power of God. Those who are called and sanctified, who receive the gospel, and are enlightened by the Spirit of God, discern more glorious discoveries of God’s wisdom and power in the doctrine of Christ crucified than in all his other works. Note, Those who are saved are reconciled to the doctrine of the cross, and led into an experimental [experiential] acquaintance with the mysteries of Christ crucified.

MacArthur says similarly and adds:

The word foolishness, simple word, it’s the word, moron. From which we get the word moron. It’s moronic, stupid, silly. Now you’ll notice the word preaching there. It’s not really the word preaching in the Greek. It’s the word. It’s the word logos. For the word of the cross. Now watch this, for the word of the cross. Now look back at verse 17. And here you have not the word of the cross, but the word of wisdom, human wisdom. And there’s the contrast. He contrasts the word of wisdom with the word of the cross. Human wisdom is set against the cross. Now, I want to mention one thing. The word of the cross here means all that is involved in the cross. The logos the total revelation.

You say, “Well, John, what is the word of the cross?” See this book? I believe this whole book is the word of the cross. Do you know that everything before the cross pointed to it and everything after the cross explains the cross? This is the word of the cross, revelation. Revelation of God then which pinnacles and peaks in the cross is set against the wisdom of men. Paul says, “These two things are at each other. They are opposites”

So, the word of the cross, which looks like foolishness to men is really the power of God. You see men, because of their rationalism, because the elevation of the human ego, because they want their own philosophies can’t stoop to something as simple as that. And it is simple, believe me. I mean, Jesus Himself said, “Unless you become as a little child you can’t enter the kingdom.” It is simple. It is not a complex philosophy. Paul arrives in Corinth. He arrives in a maelstrom of philosophies, a melee of words flying all over Corinth. What’s he going to do? Just offer another philosophy and get caught in the whirlwind? You know what he does when he gets there? Look at chapter 2, verse 2.

“When I arrived in Corinth,” in verse 1 he says, “I didn’t come in excellency of speech and wisdom of words, but I came,” and this is what he said. “I determined to know nothing among you except Christ and” – what? – “Christ crucified.” You know why he said that? Because it was already enough verbiage flying around. He wasn’t about to offer them another philosophy. It just would have been another thing to hang on the wall. He wanted to give them something that would pound home something very opposite to what they held. Something very simple, not complex, something very historical, not ethereal, something very concrete and objective, not subjective and foggy and he gave them the cross and he kept it up and kept it up and kept it up in Corinth for at least 18 months. That’s how long he stayed there.

May all reading this enjoy a blessed Sunday.

Bible and crossThe three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version Anglicised (ESVUK) with commentary from Matthew Henry, John Gill, Bible Hub and Inspired Scripture.

Leviticus 12

Purification After Childbirth

12 The Lord spoke to Moses, saying, “Speak to the people of Israel, saying, ‘If a woman conceives and bears a male child, then she shall be unclean for seven days. As at the time of her menstruation, she shall be unclean. And on the eighth day the flesh of his foreskin shall be circumcised. Then she shall continue for thirty-three days in the blood of her purifying. She shall not touch anything holy, nor come into the sanctuary, until the days of her purifying are completed. But if she bears a female child, then she shall be unclean for two weeks, as in her menstruation. And she shall continue in the blood of her purifying for sixty-six days.

“‘And when the days of her purifying are completed, whether for a son or for a daughter, she shall bring to the priest at the entrance of the tent of meeting a lamb a year old for a burnt offering, and a pigeon or a turtle-dove for a sin offering, and he shall offer it before the Lord and make atonement for her. Then she shall be clean from the flow of her blood. This is the law for her who bears a child, either male or female. And if she cannot afford a lamb, then she shall take two turtle-doves or two pigeons,[a] one for a burnt offering and the other for a sin offering. And the priest shall make atonement for her, and she shall be clean.’”

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Last week’s post concluded God’s commands to Moses and Aaron regarding what creatures the Israelites could and could not eat and touch.

We now come to God’s commands concerning childbirth, given only to Moses; Aaron was excluded.

The timing of this is apposite, as February 2 is Candlemas, the 40th day after Christmas, during which we remember Mary’s readmmission to public worship and hers and Joseph’s sacrifice of two birds at the temple in Jerusalem:

February 2 is Candlemas

Jesus presented at the temple (Part 1)

Jesus presented at the temple (Part 2)

Candlemas: the prophetess Anna

The Feast of Candlemas (last day to display Nativity scenes)

It seems unfair that a mother was ceremonially unclean for longer when she gave birth to a daughter than to a son, but our commentators provide reasonable explanations for that difference.

N.B.: Matthew Henry’s and John Gill’s use of the word ‘abortion’ means miscarriage, not wilful termination as we understand the meaning today. Abortion as we understand it today was practised by Gentiles, not by Jews.

Also, this is a difficult passage to discuss, because it appears to denigrate women. I can tell you only what various Bible scholars say. One day, when we are in the kingdom of Heaven, we will understand God’s intentions for His people throughout history in this regard.

The Lord spoke to Moses saying (verse 1) that he should speak to the people of Israel and tell them that if a woman conceives and gives birth to a boy, then she will be unclean for seven days, just as she would be were she menstruating (verse 2).

The KJV renders verse 2 as follows (emphases mine below):

2 Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean.  

Of verse 1, John Gill‘s commentary tells us why God delivered these commands after the kashrut, or kosher, ones:

The laws in the preceding chapter were delivered both to Moses and Aaron, but what follows in this only to Moses; but inasmuch as the priest had a concern in it, it being his business to offer the sacrifices required by the following law, it was no doubt given to Moses, to be delivered to Aaron, as well as to the people. R. Semlai remarks, that as the creation of man was after that of the beasts, fowls, fishes, &c. so the laws concerning the uncleanness of men are after those relating to beasts, &c, and they begin with the uncleanness of a new mother, because, as Aben Ezra observes, the birth is the beginning of man

Gill calls our attention to the uncleanliness that God declared on women when they menstruated, deemed to be an infirmity:

… according to the days of the separation for her infirmity shall she be unclean; the same number of days, even seven, she was unclean on account of childbirth, as she was for her monthly courses, called here an infirmity or sickness, incident to all females when grown up, at which time they were separate from all persons; and the case was the same with a new mother; see Leviticus 15:14.

Both Gill and Henry tell us that those attending the mother after childbirth were also unclean during that time.

They had to separate from the rest of the household, including the father, as Gill tells us:

she shall be unclean seven days; be separate from all company, except those whose presence is necessary to take care of her in her circumstances, and do what is proper for her, and even these became ceremonially unclean thereby; yea, her husband was not permitted to sit near her, nor to eat and drink with her

Matthew Henry‘s commentary says:

During these days she was separated from her husband and friends, and those that necessarily attended her were ceremonially unclean, which was one reason why the males were not circumcised till the eighth day, because they participated in the mother’s pollution during the days of her separation.

Orthodox Jews still abide by some of these rules for both menstruation and childbirth, by the way.

Inspired Scripture gives us reasons why God considered women’s reproductive blood unclean under the terms of the Old Covenant. It revolves around Eve’s Original Sin:

Because of original sin, God warned Moses that a woman was ritually unclean for seven days after giving birth to a boyA woman was also unclean for seven days if there was blood in her menstruation: “When a woman has a discharge, if her discharge in her body is blood, she shall continue in her menstrual impurity for seven days; and whoever touches her shall be unclean until evening.” (Lev. 15:19). “Also you shall not approach a woman to uncover her nakedness during her menstrual impurity.” (Lev. 18:1). God reveals through Ezekiel that menstrual blood is also a symbol of sin. Ezekiel used it as a symbol of mankind’s defilement of the land through sin: “Son of man, when the house of Israel was living in their own land, they defiled it by their ways and their deeds; their way before Me was like the uncleanness of a woman in her impurity. (Ez. 36:17). The menstrual bleeding made the woman “ritually unclean” to be in the Temple. This was not equivalent to being “morally unclean”. Why was a woman unclean after giving birth or during her period? To answer this, a believer must understand the symbolism behind blood.

As a punishment for her sin, God told Eve in the Garden of Eden that He would “multiply” her pain in childbirth, something God never meant to be either bloody or painful: “To the woman He said, ‘I will greatly multiply Your pain in childbirth, in pain you will bring forth children; yet your desire will be for your husband, and he will rule over you.’” (Gen. 3:16). Blood symbolizes life (Lev. 17:11). The blood inside the baby gives it life. If blood gives a baby life, the discharge of blood during childbirth symbolizes the penalty of original sin. How could a baby have sinned inside the womb? Because every person is conceived in sin because the original sin: “Behold, I was brought forth in iniquity, and in sin my mother conceived me.” (Ps. 51:5). “Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned . . ” (Rom. 5:12).

… If the discharged blood symbolizes death or original sin, that blood could not be in God’s presence. The mother was temporarily separated from God by the sin of the discharged blood, even though she had done nothing wrong. The message was that sin of any kind, even unintentional or inherited sin, had to be atoned for before the woman could be in God’s presence. Moreover, there was no way for people to cleanse themselves without God: “Who can make the clean out of the unclean? No one!” (Job 14:4).

This is why no human being can be righteous on his own merits. We do not have any inherent merits in the sight of God and needed His Son to offer the perfect sacrifice for our sins:

Because we were sinful at conception, everyone is sinful before God. There is nothing that believers can do on their own to be righteous: “for all have sinned and fall short of the glory of God,” (Ro. 3:23). “Indeed, there is not a righteous man on earth who continually does good and who never sins.” (Ecc. 7:20). “And do not enter into judgment with Your servant, for in Your sight no man living is righteous.” (Ps. 143:2). “Can mankind be just before God? Can a man be pure before his Maker?” (Job 4:17). If you think that you can be righteous by being a good person or for your deeds, was Christ’s death on the cross necessary? (Gal. 2:21).

Our commentators discuss miscarriages, which were called ‘abortions’ in that era.

Henry says:

The law here pronounces women lying-in [mothers giving birth] ceremonially unclean. The Jews say, “The law extended even to an abortion, if the child was so formed as that the sex was distinguishable.”

Gill suggests that the law, as God delivered it, did not necessarily pertain to miscarriages, but the Jews interpreted it as doing so:

The Jews from hence gather, that this law respects abortions; that if a woman has conceived and miscarries, eighty one days after the birth of a female, and forty one after a male, she must bring her offering {m}; but the law seems only to regard such as are with child, and proceed to the due time of childbirth, whether then the child is born alive or dead

God told Moses that, on the eighth day after a male child’s birth, the flesh of that newborn’s foreskin must be circumcised (verse 3).

The eighth day meant that the mother was no longer unclean, as Gill tells us:

… because before that its mother was in her separation and uncleanness, and then was freed from it; and so the Targum of Jonathan.

Gill adds that the calculation of eight days could vary when the Sabbath was involved:

The circumcision of a male child on the eighth day was religiously observed, and even was not omitted on account of the sabbath, when the eighth day happened to be on that, See Gill on “Joh 7:22” see Gill on “Joh 7:23.” It is an observation of Aben Ezra on this place, that the wise men say “in the day,” and not in the night, lo, he that is born half an hour before the setting of the sun is circumcised after six days and a half, for the day of the law is not from time to time.

Inspired Scripture adds a reflection on the numerical importance of the numbers seven and eight in the Bible:

After the seven-day ordination (Lev. 8:35-36), the priest’s duties began on the eighth day (Lev. 9:1). Seven is a number of completeness in the Bible. God created the world in six days and rested on the seventh (Ex. 20:11). The number eight in the Bible symbolizes a new beginning. After the seven-day festival of Tabernacles, the people were together for a holy convocation to celebrate a new beginning on the eighth day (Lev. 23:36). Christ also rose from the dead on a Sunday, the first day of the week or the eighth day (Matt. 28:1). Thus, for a male child to be circumcised on the eighth day, it was a sign of a new beginning with God (Lev. 12:3).

Inspired Scripture reminds us that, even under the Old Covenant, the visible/outward sign of physical circumcision was to be a call for an invisible/inward sign of spiritual circumcision, i.e. avoiding sin:

The child was circumcised on the eighth day because Isaac was circumcised on the eighth day after his birth (Gen. 21:4). The purpose of the circumcision was to symbolize a person’s Covenant with God (Gen. 17:10-11). Although the Covenant was a sign of a person’s relationship with God, it was a sign that no one else could see. God cares more about your inward relationship with Him than any outward signs. Thus, the Jews were told to also circumcise their hearts: “So circumcise your heart, and stiffen your neck no longer.” (Dt. 10:16). God later repeated this obligation when He spoke to the prophet Jeremiah: “Circumcise yourselves to the LORD and remove the foreskins of your heart, men of Judah and inhabitants of Jerusalem, or else My wrath will go forth like fire and burn with none to quench it, because of the evil of your deeds.” (Jer. 4:4). Paul also explained that the circumcision of the heart was what mattered most: “But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.” (Ro. 2:29). Does your heart show God’s Covenant through your inward desires and hopes? Or, is your Covenant only visible by outward signs that you put on for others to see?

However, the mother’s ceremonial uncleanliness had not been accomplished, even then.

God told Moses that the mother had to continue for another 33 days ‘in the blood of her purifying’ (as if she were still bleeding); ‘she shall not touch anything holy, nor come into the sanctuary, until the days of her purifying are completed’ (verse 4). 

Henry tells us that this would have been especially challenging for the wife of a priest at that time because she would have been allocated more privileges from the sacrificial meals:

During this time they were only separated from the sanctuary and forbidden to eat of the passover, or peace-offerings, or, if a priest’s wife, to eat of any thing that was holy to the Lord.

Gill says that the Zoroastrians (Persians of that faith) and the ancient Greeks practised a similar separation. Because we know so little about him, Zoraster was thought by some historians to have been Jewish, although that does not explain the ancient Greek practice:

… for though at the end of seven days she was in some respects free from her uncleanness, yet not altogether, but remained in the blood of her purifying, or in the purifying of her blood, which was more and more purified, and completely at the end of forty days: so with the Persians it is said, a new mother must avoid everything for forty days; when that time is passed, she may wash and be purified {n}; and which perhaps Zoroastres, the founder of the Persian religion, at least the reformer of it, being a Jew, as is by some supposed, he might take it from hence:

she shall touch no hallowed thing; as the tithe, the heave offering, the flesh of the peace offerings, as Aben Ezra explains it, if she was a priest’s wife:

nor come into the sanctuary; the court of the tabernacle of the congregation, or the court of the temple, as the same writer observes; and so with the Greeks, a pregnant woman might not come into a temple before the fortieth day {o}, that is, of her delivery:

until the days of her purifying be fulfilled; until the setting of the sun of the fortieth day; on the morrow of that she was to bring the atonement of her purification, as Jarchi observes; See Gill on “Le 12:6.”

Then God gave a different command for the mother giving birth to a girl: ‘if she bears a female child, then she shall be unclean for two weeks, as in her menstruation. And she shall continue in the blood of her purifying for sixty-six days’ (verse 5).

Henry indicates that we should be especially happy for the New Covenant, which Jesus Christ established for us:

Why the time of both those was double for a female to what it was for a male I can assign no reason but the will of the Law-maker; in Christ Jesus no difference is made of male and female, Gal 3 28; Col 3 11.

Gill explains the difference in days was because the male child was circumcised and shed his own blood soon after birth whereas the female infant did not yet would mature to menstruate once a month:

… the reason of which, as given by some Jewish writers, is, because of the greater flow of humours, and the corruption of the blood through the birth of a female than of a male: but perhaps the truer reason may be, what a learned man {p} suggests, that a male infant circumcised on the eighth day, by the profusion of its own blood, bears part of the purgation; wherefore the mother, for the birth of a female, must suffer twice the time of separation; the separation is finished within two weeks, but the purgation continues sixty six days; a male child satisfies the law together, and at once, by circumcision; but an adult female bears both the purgation and separation every month.

Gill says that the Jewish practice has since been modified to take into account the customs of where one resides:

The Jews do not now strictly observe this. Buxtorf {r} says, the custom prevails now with them, that whether a woman bears a male or a female, at the end of forty days she leaves her bed, and returns to her husband; but Leo of Modena relates {s}, that if she bears a male child, her husband may not touch her for the space of seven weeks; and if a female, the space of three months; though he allows, in some places, they continue separated a less while, according as the custom of the place is.

Gill then gives us the ancient Greek philosophy on the matter:

According to Hippocrates {q}, the purgation of a new mother, after the birth of a female, is forty two days, and after the birth of a male thirty days; so that it should seem there is something in nature which requires a longer time for purifying after the one than after the other, and which may in part be regarded by this law; but it chiefly depends upon the sovereign will of the lawgiver.

As Christians, we might ask why any of this is pertinent to us apart from the aforementioned Candlemas.

Bible Hub has a homiletic from J A Macdonald, ‘The Purification of the Church’, which discusses the role of the number 40 with regard to Christ’s Bride, states in part (bold in the original):

II. COLLECTIVELY CONSIDERED.

1. The Church is the mother of the children of God.

(1) Every man was intended to be a figure of Christ. The first man was such (Romans 5:14). This privilege is shared by his male descendants (Genesis 1:26, 27; 1 Corinthians 11:7). So every woman was intended to be a figure of the Church of God (1 Corinthians 11:7-9). The marriage union, therefore, represents the union between Christ and his Church (Ephesians 5:22-32). And the fruit of marriage should represent the children of God (see Isaiah 54:1-8; Isaiah 49:20-23; Galatians 4:25-31).

(2) But all this may be reversed. Men, through perversity, may come to represent Belial rather than Christ. Women may become idolatrous, and represent an anti-Christian rather than a Christian Church. Thus Jezebel, who demoralized Ahab, became a type of those anti-Christian State Churches which demoralize the kings of the nations (see Revelation 2:20-23; Revelation 17.).

2. In her present state she is impure.

(1) Under the Law she was far from perfect. The elaborate system of ceremonial purifications imposed upon her evinced this. Her history and the judgments she suffered go to the same conclusion. The uncleanness of the mother in the text is not an exaggerated picture,

(2) Nor is she perfect under the gospel. The saints are in her. Many of her children have experienced the circumcision of the heart. But many more have only had that which is outward in the flesh. The “tares” – hypocrites and unbelievers – are mingled with the “wheat,” a state of things which is destined to continue “until the harvest” (Matthew 13:30, 39).

3. But she is in the process of her purification.

(1) The first stage in this process was marked by the rite of circumcision. During the time prior to that event, she was in her “separation,” viz. from her husband and friends, and those in necessary attendance upon her were unclean. This indicates the great difference which the cutting off of the Great Purifier of his people makes to the spiritual liberty of the Church (Romans 7:1-4).

(2) Still the period of her uncleanness was extended to forty days from the beginning. Her “separation” terminated on the eighth day, but during the whole period she must not eat the Passover, nor the peace offerings, nor come into the sanctuary (verse 4). These forty days may be presumed to be similar in typical expression to the forty years of the Church in the wilderness before it was fit to enter Canaan (see Deuteronomy 8:2, 16).

(3) In the case of the birth of a female this period of forty days was doubled. This may be designed to show that under the gospel, where the distinction of male and female is abolished (Galatians 3:28; Colossians 3:11), still the wilderness state of the Church is continued. Our Lord was forty days upon earth before he entered into his glory, and in that state represented the state of the Church that is spiritually risen with him, but not yet glorified.

(4) The entrance of the mother into the temple when her purification was perfected represented the state of the Church in heaven (see Ephesians 5:27). The offerings with which she entered showed that her happiness is the purchase of the Redeemer’s passion. Her feasting upon the holy things expressed those joys of the heavenly state elsewhere described as “the marriage supper of the Lamb” (Revelation 19:7-9). – J.A.M.

Henry says that we should be grateful for God’s allowance of the mother’s purification:

the exclusion of the woman for so many days from the sanctuary, and all participation of the holy things, signified that our original corruption (that sinning sin which we brought into the world with us) would have excluded us for ever from the enjoyment of God and his favours if he had not graciously provided for our purifying.

Inspired Scripture offers a more optimistic overview of isolation, that of the relationship between mother and her newborn baby:

In the Bible, the number 40 is a number that symbolizes testing: “Then she shall remain in the blood of her purification for thirty-three days; she shall not touch any consecrated thing, nor enter the sanctuary until the days of her purification are completed.” (Lev. 12:4). This time of separation was one way to allow for the mother and the child to be isolated and bond together. This time of isolation also protected the child from germs that are ubiquitous in public places.

Inspired Scripture also interprets this as a way for us to bring up young people in faith:

Leviticus Chapter 12 and the parallel verses in the book of Luke are also important because they provide the origin for baby dedications that are used by most churches today. The dedication was not just a symbol between the child and God, it also included the parents and the community of believers. As part of the dedication, believers commit to circumcising the child’s heart by raising the child in God’s Word: “You shall teach them to your sons, talking of them when you sit in your house and when you walk along the road and when you lie down and when you rise up.” (Dt. 11:19; 4:9-10; 6:7; 31:12-13). “Train up a child in the way he should go, even when he is old he will not depart from it.” (Prov. 22:6; Ps. 78:4-6). “For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food.” (Heb. 5:12; Eph. 6:4). Do you know God’s word well enough to teach it? If so, are you teaching God’s Word to your children?

Please do not rely on others — e.g. teachers, whether in religious schools or at Sunday School — to do it, because it will rarely be accomplished as well as it should.

We now come to God’s commands to Moses concerning the necessary animal sacrifices for newborn babies.

The Lord stipulated that the mother, once her purification was complete, ‘whether for a son or for a daughter … shall bring to the priest at the entrance of the tent of meeting a lamb a year old for a burnt offering, and a pigeon or a turtle-dove for a sin offering’ (verse 6).

Not every mother — including her household — could afford sacrificing a lamb, which would have had to be without blemish, therefore, quite expensive. We come to the alternative in verse 8.

Henry explains the reason for the burnt offering, a sacrifice given to honour God (Exodus 29:18), and the sin offering, one of atonement:

A woman that had lain in [given birth], when the time set for her return to the sanctuary had come, was not to attend there empty, but must bring her offerings, v. 6. 1. A burnt-offering; a lamb if she was able, if poor, a pigeon. This she was to offer in thankfulness to God for his mercy to her, in bringing her safely through the pains of child-bearing and all the perils of child-bed, and in desire and hopes of God’s further favour both to her and to the child. When a child is born there is joy and there is hope, and therefore it was proper to bring this offering, which was of a general nature; for what we rejoice in we must give thanks for, and what we are in hopes of we must pray for. But, besides this, 2. She must offer a sin-offering, which must be the same for poor and rich, a turtle-dove or a young pigeon; for, whatever difference there may be between rich and poor in the sacrifices of acknowledgment, that of atonement is the same for both. This sin-offering was intended either, (1.) To complete her purification from that ceremonial uncleanness which, though it was not in itself sinful, yet was typical of moral pollution; or, (2.) To make atonement for that which was really sin, either an inordinate desire of the blessing of children or discontent or impatience under the pains of child-bearing

Gill’s painstaking research into the ancient Jewish scholars aligns with Henry’s and gives us another benefit of Christ’s ultimate sacrifice on the Cross:

But why a sin offering for childbearing? is it sinful to bear and bring forth children in lawful marriage, where the bed is undefiled? The Jews commonly refer this to some sin or another, that the childbearing woman has been guilty of in relation to childbirth, or while in her labour; and it is not unlikely that she may sometimes be guilty of sin in some way or other, either through an immoderate desire after children, or through impatience and breaking out into rash expressions in the midst of her pains; so Aben Ezra suggests, perhaps some thought rose up in her mind in the hour of childbirth because of pain, or perhaps spoke with her mouth; meaning what was unbecoming, rash, and sinful. Some take the sin to be a rash and false oath: but there seems to be something more than all this, because though one or other of these might be the case of some women, yet not all; whereas this law is general, and reached every new mother, and has respect not so much to any particular sin of her’s, as of her first parent Eve, who was first in the transgression; and on account of which transgression pains are endured by every childbearing woman; and who also conceives in sin, and is the instrument of propagating the corruption of nature to her offspring; and therefore was to bring a sin offering typical of the sin offering Christ is made to take away that, and all other sin; whereby she shall be saved, even in childbearing, and that by the birth of a child, the child Jesus, if she continues in faith, and charity, and holiness, with sobriety, 1 Timothy 2:15 these offerings were to be brought …

Gill gives us detail on where these offerings were brought in later times, once there was a temple:

When the temple was built, these were brought to the eastern gate, the gate Nicanor, where the lepers were cleansed, and new mothers purified {y}.

The mother’s offering of the lamb was to be given to the priest officiating ‘and he shall offer it before the Lord and make atonement for her‘, after which the mother would be clean from her flow of blood; God said that this law applied to all mothers regardless of whether the baby was female or male (verse 7).

Gill posits that women should give thanks to God for a good and safe birth, which was much less frequent in his and Henry’s time than it is in ours. Yet, parents can be thankful these days that modern medicine has progressed over the past 150 years:

though now with the rest of the ceremonial law it is abolished, yet it has this instruction in it; that it becomes women in such circumstances to bring the freewill offerings of their lips, their sacrifices of praise, and in a public manner signify their gratitude and thankfulness for the mercy and goodness of God vouchsafed to them, in carrying them through the whole time of childbearing, and saving them in the perilous hour.

However, God made an allowance for the poor: ‘And if she cannot afford a lamb, then she shall take two turtle-doves or two pigeons,[a] one for a burnt offering and the other for a sin offering. And the priest shall make atonement for her, and she shall be clean’ (verse 8).

Mary and Joseph could afford only this offering when they presented Jesus at the temple.

This is from the Candlemas reading (Luke 2:22-24):

22 When the time came for the purification rites required by the Law of Moses, Joseph and Mary took him to Jerusalem to present him to the Lord 23 (as it is written in the Law of the Lord, ‘Every firstborn male is to be consecrated to the Lord’[b]), 24 and to offer a sacrifice in keeping with what is said in the Law of the Lord: ‘a pair of doves or two young pigeons’.[c]

For many centuries, Christian women who had given birth stayed at home for a few weeks. When they returned to church in the pre-Reformation era, a short ceremony called the Churching of Women was performed, acknowledging that the mother was able to return to worship in public. Even after the Reformation, the Anglican Communion retained this ceremony, about which you can read more here.

The instructions in the 1662 Book of Common Prayer used in the Church of England state that the mother should bring an offering (e.g. monetary):

The Woman, that cometh to give her thanks, must offer accustomed offerings; and, if there be a Communion, it is convenient that she receive the holy Communion.

Today, the Anglican Churches in North America have a ceremony called Thanksgiving for the Birth or Adoption of a Child. The Church of Ireland, also Anglican, has a similar ceremony.

However, Anglicans are not alone in giving thanks in church for newborns. Britain’s United Reformed Church also has a ceremony, albeit for both parents, called Thanksgiving for the Birth of a Child, in which the parents vow to bring up their baby in the Christian faith. The guidelines state:

Where possible the act of thanksgiving should follow the reading of Scripture and the sermon or another form of proclamation of the Word. It is most appropriate when other children in the congregation are present. The act looks forward to baptism at a point in the future and is therefore not a substitute for baptism.

It is heartening to know that some churches still have the spirit of Leviticus 12 and Luke 2 in mind.

We now leave the rather contentious subject of women and childbirth behind.

Next week we look at God’s commands and advice on skin diseases.

Next time — Leviticus 13:18-23

The Second Sunday after Epiphany is January 18, 2026.

Readings for Year A can be found here.

The exegesis for the Gospel, John 1:29-42, wherein John the Baptist proclaims Jesus as the Lamb of God, is here. Also helpful is this companion piece on our Lord’s calling of the twelve Apostles.

The Epistle is as follows (emphases mine):

1 Corinthians 1:1-9

1:1 Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes,

1:2 To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours:

1:3 Grace to you and peace from God our Father and the Lord Jesus Christ.

1:4 I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus,

1:5 for in every way you have been enriched in him, in speech and knowledge of every kind

1:6 just as the testimony of Christ has been strengthened among you

1:7 so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ.

1:8 He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ.

1:9 God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord.

Commentary comes from Matthew Henry and John MacArthur.

Year A Epistles for the next several Sundays will come from St Paul’s two letters to the Corinthians.

Here we have the introduction to the first letter to the congregation in Corinth.

Part 1 of this exegesis provides background from Acts 18, discusses Corinth and covers verses 1 through 3 in light of the Pauline definition of sainthood.

The Corinthians, despite their standing with God through Christ as saints, were deeply sinful people.

Paul needed to call them back to behaving in a holy way.

John MacArthur, in his second of two sermons from 1975 on these verses, says:

Paul begins the first chapter of Corinthians, verses 1 to 9, by telling them who they are; and he lays down that foundation of “here’s who you are.” Then, from 1:10 clear through the end of chapter 16, he says, “Here’s how to act commensurate with who you are.” Now, Paul, then, in verses 1 to 3, just simply calls them saints. Now, from 4 to 9, he expands what that means. What does it mean to be a saint? What is involved in being a saint?

What is it to be a saint, in terms of what do I receive for it? What are the benefits of being a saint? Now, if you’ve come this morning looking to find out the benefits of Christianity, this is a sales pitch. This is a divine presentation of why you should be a Christian, as opposed to not being one …

They come in verses 4 to 9. Now, there are three dimensions in this, and you have an outline there to follow, and you can look at it as we go. Simple things, but they come in three dimensions, and in three tenses: past, present and future. The benefits of being a saint cover all of the periods of a life: the past, the present, and the future. In the past, there’s grace; for the present, there are gifts; in the future, there are guarantees.

What it boils down to is your past is forgiven, your present is taken care of, and your future is guaranteed. You can’t beat that. That’s the greatest kind of policy there is. Takes care of all the past mistakes, gives you all you need to live in the present, and secures absolutely your future. That’s what Christianity offers. If you want all that, all that’s necessary is for you to be a saint. You say, “Right. How do I be a saint?”

Not by becoming canonized, but by believing in the Lord Jesus Christ. That’s what we’re going to talk about. All right, first of all, let’s look at the grace concept, which deals with the past; verse 4 and verse 6.

Paul says that he gives thanks to his God always for the Corinthians because of the grace of God that has been given to them in Christ Jesus (verse 4).

Matthew Henry‘s commentary points out that Paul often wrote his appreciation of the congregations that he shepherded:

Paul begins most of his epistles with thanksgiving to God for his friends and prayer for them. Note, The best way of manifesting our affection to our friends is by praying and giving thanks for them. It is one branch of the communion of saints to give thanks to God mutually for our gifts, graces, and comforts. He gives thanks, 1. For their conversion to the faith of Christ: For the grace which was given you through Jesus Christ, v. 4. He is the great procurer and disposer of the favours of God. Those who are united to him by faith, and made to partake of his Spirit and merits, are the objects of divine favour. God loves them, bears them hearty good-will, and bestows on them his fatherly smiles and blessings.

MacArthur gives us a full definition of what grace is:

“I thank my God always on your behalf, for the grace of God.” The first benefit of being a saint is grace.

And these are aorist verbs: It was given you in Christ Jesus. The idea is some time in the past, at a very point in time, a moment of time – that’s what an aorist verb is, it happens in a moment of time – you were given grace

So, he says the first benefit of being a saint, “just think of it, people,” he says to the Corinthians, “just think of what you have had. I thank God that you had received the grace of God. At a moment in time in the past, it became yours.” And he refers, of course, to their salvation, the time when they received God’s saving grace. This is the first and most obvious benefit of being a saint. It’s what happened to you when you became a saint. You were saved; you received salvation. It was commensurate with you being a saint.

And he says, “I thank God for this.” Now, notice the term “in Christ Jesus.” This is familiar to Paul, and all blessing and all grace comes when you and I are united in Christ. And again, this is unique with Christianity. This isn’t believing the teaching of Christ; many do that. It isn’t believing about Christ. It is being in Christ. And that is an appropriation of committing myself to Him in total unity by faith. And once I am in Christ, then the grace of God is mine.

Now, what is this grace? I want to look at it for a minute, because it’s so basic to Christianity. I mean, we talk about grace all the time. That’s the name of this place, Grace. That’s a very important thing for us to understand. Now the word grace is charis, a very familiar word, and it was a greeting that people used back in verse three. “Grace be to you, and peace, from God our Father, and the Lord Jesus Christ.” That was the familiar Christian greeting.

It’s a lot better than, “Hi, how are you?” And, you know, and we ought to use it. But here, we find the word grace, and it means favor, but it doesn’t mean favor like we think of. We use the word for party favors, and I do So-and-so a favor, and it really is kind of watered down. But the word literally means undeserved, unrecompensed kindness. It means mercy. It is not some little ingratiating act; it is undeserved, unrecompensed kindness.

It is super-magnanimous, for it is undeserved, and it cannot be paid back. Grace always in Scripture has to be a free gift, unearned. Now, let me expand this for a minute. In order for us to understand grace, and saving grace, we need to understand some things. And I think maybe the best way to approach this would be to see three things that can’t coexist with grace, and this will help you to define grace. First of all, any recognition of human guilt cannot coexist with grace.

Now, mark it: grace and guilt cannot go together. Grace must provide for the alleviation of guilt. God cannot say, “I am gracious, and I give you salvation. One false move, and I’ll take it away.” No, that’s not very gracious; that’s just laying a law on us, isn’t it? You see, grace cannot coexist with human guilt. Grace must provide for the elimination of guilt. It has to. Grace is not grace if God says, “I will be gracious unto you if you don’t sin.” That’s no grace.

If grace is withheld from the sinner in the least degree because of his sin, then it isn’t grace. Grace is undeserved, unmerited forgiveness. Grace must allow for sin. Grace can only operate when there’s sin there; if there’s no sin, there’s no grace, right? There’s got to be something to forgive, or grace isn’t grace. And so, what happened? God, knowing that the penalty for sin had to be paid, sent Christ to the cross. And in Romans 3:25 and 26, it says, “Christ died to take care of sin, so that God might still be gracious.”

God had to do with His justice; God had to deal with it. God is a God of justice. He can’t just say, “Well, forget the sin; who cares?” No, no. Because of justice, sin had to be taken care of. Once sin was taken care of in Christ, God could be gracious to sinners, because the price had been paid. So, the cross pays the penalty for all sin. It frees God from the obligation of His justice, and He says, “I will be gracious to you,” and He acts in grace.

Now, watch. Once God acts in grace, grace will never be able to recognize guilt. So, once you are forgiven and have received saving grace, how much guilt do you have? None. Because grace is that, by definition, which overrules guilt. I talked to a Christian this week who is so absolutely distraught with guilt that he cannot even cope with life. He cannot accept forgiveness. He continues to hold himself guilty for things. He is overwhelmed by his sin, and will not recognize the freedom he has in being forgiven of God.

He does not understand what grace is. He may understand it theologically; he doesn’t understand it practically. Grace means there will be no guilt. I forgive you. I will be gracious to you. I know you don’t deserve it. I know you can’t earn it, and I know you can’t pay it back. That’s okay; grace is grace, and grace means you can’t pay it back, and aren’t expected to. How much, then, of a sinner’s sins are forgiven? All of them. Listen, no wonder he thanks God for grace.

Are you thankful for that kind of grace? Are you thankful for the grace that’s forgiven you all your sin, and holds you absolutely guiltless before God for the rest of your eternity? You say, “That’s terrific.” And I say to you, if you’re not a Christian, isn’t it somewhat inviting for God to say to you, “I will cleanse all your sin before My eyes. I will forgive all of it. I will set aside all your guilt. I will hold you blameless and holy forever.” Isn’t that a kind of nice offer?

Well, that’s the first thing that grace can’t coexist with: human guilt – so mark it. When God saved you, He took away all guilt and all sin. Forgiven you all your trespasses for His name’s sake, all of them. Grace reigns in your life. Secondly, grace cannot coexist with human obligation. Grace is not something you have to pay back. Grace is not to be remunerated. You’re not to say, “Well, God was gracious to me and He saved me, and now I’ve got to pay Him back.” You can’t do that.

It was a gift. Can you pay a gift back? No. It’s not a gift if you do. In Romans, chapter 4, it says, “Whatever is earned is not grace.” Grace cannot be reckoned of debt. In other words, when the week is done, or the two-week time, and the guy comes around with a paycheck, and hands you your paycheck, you don’t say, “Oh, my boss, my boss, how gracious you are. Oh, this extended love is beyond me. I thank you, I thank you.” No. No, if the check doesn’t come, you go and say, “Where’s the money?” …

Thirdly, grace cannot coexist with any recognition of human merit. That is, it does not come to the best people. You can’t say, “Well, it’s obvious who the good people are. Look at us who are saved.” You’re no better than anybody else. Neither am I. And that’s wonderful consolation. It wasn’t my goodness that got me here. Aren’t you glad of that? Some of you aren’t too sure about that. Grace cannot exist with human merit. In other words, God didn’t save the good ones …

You did not deserve salvation. Grace doesn’t go with that. Grace is the free, loving forgiveness of God, independent of your deserving it. All of us are vile sinners. “There is none righteous” – Romans 3:10 says – “no, not one: There is none that understandeth, there is none that seeks after God. The poison of asps is under their lips. They are full of bitterness and cursing.” All men are the same: sinners before God. No, grace cannot coexist with human merit.

You did not earn your salvation. It was only God’s grace. Now, do you see how giving you those three concepts help you to understand what grace is? Just think of it, people, just think of it. When you were saved, grace included the fact that no sin or guilt would ever be held against you the rest of your eternity. When you were saved, you were given the freedom to know that you’d never have to pay that back. That’s His gift. There are no have-tos.

Thirdly, know this: that He saved you even when you did not what? Deserve it. That’s grace. That’s the sum of it. I don’t know about you, but that helps me define it. And I’ll tell you, I can say with Paul, I thank my God for that kind of grace. You know, I’ve been looking at the television, like you have, and I’ve been watching the masses of humanity running, and Vietnam, and Cambodia, and I say to myself, “God, why me? Why me? Why did you do this for me?” …

God saved us, not only to do good works for the world’s sake, but He saved us to pour blessing on us for our sake; to pour out His riches on us forever. And lastly, and most importantly, saving grace is to glorify God. God saved us to be to the praise of His glory. And that’s in so many passages. Ephesians 3, He said, “I saved you that all men might see the mystery, that was hidden in the past.” He says, in Ephesians, “Now, unto Him be glory in the church.”

He says if you let your light shine among men, they’ll glorify your Father who’s in heaven. The Lord saved us, number one, to do good works for the sake of unsaved men; two, to pour out blessings on the sake of believers; three, to give glory to His name, because when we do what is right God is honored. And so, He was gracious for our sake, for the world’s sake, for His sake.

Paul tells the Corinthians that, in every way, they have been enriched in Christ: ‘in speech and knowledge of every kind’ (verse 5).

Henry explains:

He specifies utterance and knowledge, v. 5. Where God has given these two gifts, he has given great capacity for usefulness. Many have the flower of utterance that have not the root of knowledge, and their converse is barren. Many have the treasure of knowledge, and want utterance to employ it for the good of others, and then it is in a manner wrapped up in a napkin. But, where God gives both, a man is qualified for eminent usefulness. When the church of Corinth was enriched with all utterance and all knowledge, it was fit that a large tribute of praise should be rendered to God

Paul says that, at the same time, the Corinthians also had the testimony of Christ strengthened among them (verse 6).

Henry elaborates, tying in the gifts of speech and knowledge from verse 5 with testimony:

these gifts were a testimony to the truth of the Christian doctrine, a confirmation of the testimony of Christ among them, v. 6. They were signs and wonders and gifts of the Holy Ghost, by which God did bear witness to the apostles, both to their mission and doctrine (Heb 2 4), so that the more plentifully they were poured forth on any church the more full attestation was given to that doctrine which was delivered by the apostles, the more confirming evidence they had of their divine mission.

MacArthur discusses testimony in line with grace in verse 4:

Look at verse 6. “You have the grace of God given you in Christ Jesus” – when? – “when the testimony of Christ was confirmed in you.” The word confirmed means settled, made steadfast, made solid. How is it that the testimony of Christ is made solid? The word testimony in the Greek is marturion, from which we get the word martyr. It is translated, in Acts 1:8, witness. It’s the same word as witness, and it refers to the gospel.

Look at it there. “Even as the gospel of Christ” – the witness of Christ – “was confirmed in you” – or settled in you, made steadfast in you. It could have reference as well to the apostles, who came and preached, and did signs and miracles to confirm it. But the thing that he’s pointing out is that they accepted it, and it became theirs. It was confirmed, not before you, but where? In you. It was settled in you. It was made solid in you.

And how is it that the gospel of Jesus Christ becomes confirmed in me? It is by what? By faith. It is by believing it. In Acts 20, we find the very same word used, just to give you some verses to support its meaning as referring to the gospel. Acts 20:21: “testifying to the Jews and the Greeks” – and the word testifying is marturion, same word – “and he testified repentance toward God, and faith toward our Lord Jesus Christ. That was the message, the gospel; same term exactly.

Verse 24, Paul says, “I received of the Lord Jesus to testify” – or “to give witness” – “of the gospel of the grace of God.” This term, then, is used to refer to the gospel. In Acts 22:18, again, he says, “They will not receive your marturion concerning me” – your witness, your presentation of the gospel. Chapter 23:11, The Lord says to Paul, “You have given witness of Me” – or “testified of Me” – “in Jerusalem, you will also do it in Rome.”

Same word again. It refers to the preaching of the gospel. So. And it’s used also to refer to that in 2 Timothy 1:8: “Don’t be ashamed of the testimony,” marturion. It’s used in 1 John 5: “And this is the record.” You know, that word record is the word marturion. “This is the witness, that God has given life, and the life is in His Son.” So, the word marturion, used here, refers to the gospel. When the gospel of Christ was settled in you, then that grace was made yours.

So, you have in verse 4 the divine side, in verse 6, the human response. You hear about saving grace and all that it is, and you believed it, and it was settled in your heart. And then the benefit became yours. Saving grace: all sin totally forgiven forever; no guilt ever yours again. What a fantastic thought. And that grace includes the pouring out of riches, and more riches, and more riches, on your life, for now and throughout eternity. That’s the blessings of grace.

And the grace equips you to do good deeds to men. That’s the first benefit of being a saint. Let me give you the second one. The first benefit is past tense, you received grace. Present tense, gifts, verses 5 and 7. Saving grace continues in the present, and it manifests blessings through all the believer’s life. Let’s look at verse 5. This is so great. Just think of what you have in being a believer. “That in everything you are enriched” …

Matthew 11:25, He said, “I have hidden these thing from the wise and prudent, and I’ve given them to the babes.” Second Corinthians 4:6 says that He’s given us “the light of the knowledge of Jesus Christ.” We have truth. We have knowledge. The new man was given to us, and it’s renewed in knowledge. God has committed His truth to us. We know Him, we know the Son, we know the Spirit, we know the revelation, and I’ll tell you something, we need to understand that knowledge.

We need to work with that knowledge. We need to make it ours. Paul prayed to the Lord about the Ephesians. He said, “Oh, I pray that You may give them the Spirit of wisdom and revelation in the knowledge that they have.” He said the same for the Colossians, in Colossians 1:9 and 10. “That they may have the knowledge of Your will,” he said; that they may get a grip on that. God has given us all knowledge, people, and all we need to do is appropriate it.

He’s given us all utterance; all we need to do is open our mouths. We are gifted. God’s gifts to us, how beautiful. Just think of it; just think of it. You have everything. You have everything. You have been made, according to Colossians 1:12, “Fit for His kingdom.” Can you get a grip on that? You are fit for the kingdom, right now. You have it all. Ephesians 2 says, “All His grace is poured on you.” Peter said, “You have everything pertaining to life and godliness.”

Following on from that point, Paul adds that no Corinthian — or true Christian — is lacking in any spiritual gift as s/he awaits the revealing of our Lord Jesus Christ (verse 7), His Second Coming.

Henry says:

it is no wonder that when they had such a foundation for their faith they should live in expectation of the coming of their Lord Jesus Christ, v. 7. It is the character of Christians that they wait for Christ’s second coming; all our religion has regard to this: we believe it, and hope for it, and it is the business of our lives to prepare for it, if we are Christians indeed. And the more confirmed we are in the Christian faith the more firm is our belief of our Lord’s second coming, and the more earnest our expectation of it.

MacArthur cautions against getting spiritual gifts — charismati — confused with the Charismatic Movement:

I feel that verse 7 has primary reference of the believers to minister to each other. They were adequate to reach the world, and they were adequate to build the church. They lacked nothing. “You come behind in no charismati.” That’s where we get the word charismatic, which is a good word, and it means those who have been given gracious gifts of God to minister to His church. And we reject what is known as the charismatic movement, which is a misconception of the term, but we do not reject the word. It’s a biblical word.

They came behind in nothing. They had everything. Beloved, you’ve got spiritual gifts, every single one of you who are Christians have gifts of the Spirit. It is given to you to minister to the body, and they are adequate to build this church.

you need to know what your spiritual gifts are, whether you have the gift of teaching, or preaching, or exhortation, or administration, or help, or the gift of giving, or the gift of faith, or whatever it is, that ministers to one another. This is so critical for you. You need to know those gifts … 

when you were born in Christ, you were made whole, with all the parts. It’s only a matter of exercising those parts until they can function in a mature way. You have everything you need. There is no lack. You are complete in Him. Get it.

Colossians 2:10: “You are complete in Him.” And when a Christian sins, and when a Christian falls into laziness, and when a Christian falls into ineffective service, and when a Christian falls into impurity, it is not because he has a lack of anything. It is because he is not appropriating what he has. You do not need something else. Listen, God has stocked your shelf. You don’t need anything. You have everything for health, and vitality, and growth, and reproduction.

… Just listen to this: what is the benefit of being a saint; what is the benefit of being a Christian? One: grace, which means absolute forgiveness and guiltlessness forever. Two: gifts, so that you can speak the truth to a world that desperately needs to hear it, and so that you can minister to the believers.

 Lastly, I look forward to the coming of Jesus, because it means heaven for me, and I don’t deserve it – but I’ll take it.

So will you, by grace. Isn’t that exciting? It means that I’ll be like Jesus. “When I shall see Him, I shall be like Him.” I don’t deserve that, but oh, what grace. I look for His coming. You say, “You’re kind of gloating, John.” Not gloating – I feel just like John the apostle, in Revelation 10. He took the scroll that represented the title deed to the earth, “and he ate it, and it was sweet in his mouth, and bitter in his stomach.” You know what that meant?

That meant that his view of the coming of Christ was sweet, because of what it would mean for Jesus, and what it would mean for him; and it was bitter, because of what it would mean for the world. Yes, it’s sweet, and yes, it’s bitter, but we hope for His coming; we look for it.

Paul tells the Corinthians — and us — that Christ will strengthen them to the end so that they may be blameless on the day of our Lord Jesus Christ (verse 8), another reference to the Second Coming.

Henry says:

He who had begun a good work in them, and carried it on thus far, would not leave it unfinished. Those that wait for the coming of our Lord Jesus Christ will be kept by him, and confirmed to the end; and those that are so will be blameless in the day of Christ: not upon the principle of strict justice, but gracious absolution; not in rigour of law, but from rich and free grace. How desirable is it to be confirmed and kept of Christ for such a purpose as this! How glorious are the hopes of such a privilege, whether for ourselves or others! To be kept by the power of Christ from the power of our own corruption and Satan’s temptation, that we may appear without blame in the great day! O glorious expectation, especially when the faithfulness of God comes in to support our hopes!

MacArthur says the same:

When He comes, He will confirm you; that is, He will settle you, make you steadfast unto the end, “blameless in the day of our Lord Jesus Christ.”

The day of the Lord, the day of Christ. This combination term here means the time of Christ’s return. Listen to this: “When Christ returns” he says “you will be confirmed blameless.” Now, get that, people. That is some kind of promise.

… Now, you see, this is positional truth. Blameless. No wonder I’m looking for His coming. I’m going to be declared blameless, and dwell with Him forever in heaven, and be just like Him.

Paul concludes this section on sainthood by pointing out that God is faithful; by Him, we were called into the fellowship of his Son, Jesus Christ our Lord (verse 9).

Henry gives us two other Bible verses along that line, one from St Paul and the other from the Psalms:

He who hath called us into the fellowship of his Son is faithful, and will do it, 1 Thess 5 24. He who hath brought us into near and dear relation to Christ, into sweet and intimate communion with Christ, is faithful; he may be trusted with our dearest concerns. Those that come at his call shall never be disappointed in their hopes in him. If we approve ourselves faithful to God, we shall never find him unfaithful to us. He will not suffer his faithfulness to fail, Ps 89 33.

MacArthur ends his sermon with this:

“Faithful is He that called you, Who also will do it.”

… I’m going to wind up at the judgment throne of the Lord, absolutely holy, and spend eternity with Him in His holy presence. Hey, people, do you know now why Paul said at the beginning of verse 4, “I thank my God?” Those are the benefits of being a saint. They’re offered to you. When the testimony of Christ is settled in your heart by faith, they become yours. I hope our gratitude translates into action. Let’s pray.

Thank you, Father … for what You have done, are doing, and will do, all secured, because faithful is God. In Jesus’ blessed name, the One who saved us, Amen.

May all reading this have a blessed week ahead.

The Second Sunday after Epiphany is January 18, 2026.

Readings for Year A can be found here.

The exegesis for the Gospel, John 1:29-42, wherein John the Baptist proclaims Jesus as the Lamb of God, is here. Also helpful is this companion piece on our Lord’s calling of the twelve Apostles.

The Epistle is as follows (emphases mine):

1 Corinthians 1:1-9

1:1 Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes,

1:2 To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours:

1:3 Grace to you and peace from God our Father and the Lord Jesus Christ.

1:4 I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus,

1:5 for in every way you have been enriched in him, in speech and knowledge of every kind

1:6 just as the testimony of Christ has been strengthened among you

1:7 so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ.

1:8 He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ.

1:9 God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord.

Commentary comes from Matthew Henry and John MacArthur.

Year A Epistles for the next several Sundays will come from St Paul’s two letters to the Corinthians.

Here we have the introduction to the first letter to the congregation in Corinth.

Paul introduces it by referring to himself by name, adding that he was called to be an apostle of Christ Jesus by the will of God, and mentions the Corinthians’ spiritual brother Sosthenes (verse 1).

Those familiar with the New Testament will recall that Sosthenes appears in Acts 18, which gives us a short account of the establishment of the church in Corinth. The following two posts are from my Forbidden — Essential — Bible Verses series:

Acts 18:5-11: Paul, Corinth, Silas, Timothy, election, predestination

Silas and Timothy arrived from Macedonia to accompany Paul in Corinth.

Most of the Jews in Corinth refused to hear what Paul had to say. So Paul began preaching in Titius Justus’s — the Gaius of 1 Corinthians 1:14 and Romans 16:23 (full name Gaius Titus Justus) — house, next door to the synagogue. (Gaius was a Gentile.) Furthermore, Crispus, the leader of the synagogue, also converted to Christianity — along with his household.

Nonetheless, despite those notable conversions and those of many more Corinthians, Paul was apprehensive. The Lord appeared to him in a vision — not the first — and told him to continue to preach, and boldly.

The Lord told Paul there were many of His own people in Corinth, therefore, Paul had to preach salvation to them. Verse 9 was yet another that indicates election and predestination.

Paul remained in Corinth for 18 months.

Acts 18:12-17 – St Paul, Corinth, Gallio, Sosthenes, tribunal

The Jews in Corinth who disagreed with Paul’s preaching put him before a tribunal, in front of Gallio, the proconsul of Achaia, the district Corinth was in.

Being a Roman, Gallio was not interested in a Jewish dispute. At that time, Christianity was seen as a Messianic sect of Judaism.

Gallio said that the Jews would have to resolve the dispute themselves. He ‘drove’ them from the tribunal, which implies that they lingered on to dispute with him and that he would have had to set the lictors — Roman police — onto them.

‘They’ — the mob or the lictors, we don’t know — seized upon Sosthenes, likely to becoming a convert and Paul’s friend mentioned in 1 Corinthians 1:1. They beat him up. Gallio ignored them all.

This post has a brief biography of Gallio, a learned and even-tempered man. He was the son of Seneca the Elder and brother of Seneca the Younger. As well esteemed as he was, even by Emperor Claudius — his contemporary — he died by committing suicide.

Thanks to Paul’s preaching, Crispus, the rabbi at the synagogue in Corinth, converted to Christianity (Acts 18:8) along with a number of Corinthian Jews as did his successor Sosthenes (Acts 18:17).

John MacArthur, in one of his sermons from 1975 on these verses, gives us more detail of what happened and Sosthenes’s subsequent role in the Corinthian church:

… so Paul introduces himself, then, by establishing the fact that this is authoritative; that he is God’s man speaking to them. Now, from there he goes on, and he adds another very interesting note at the end of verse 1. “And Sosthenes” – and you see the word brother, so he probably would put it “and brother Sosthenes.”

This is terrific. I mean, you could read right by that, and never understand what that meant. That is absolutely fantastic – “brother Sosthenes.” You say, “What’s he doing in there? Did he write this, too?” No. Paul usually used an amanuensis. Amanuensis is a name for a secretary, but since he’s a man, we’ll call him an amanuensis, okay? It’s better than calling him a secretary; he might not like it. Amanuensis – like just a penman.

Paul would dictate it, and he would write it, and very often Paul, in his letters, would sign with his own signature. Maybe sometimes he wrote the letter himself, but he usually dictated it to an amanuensis. So, here is this guy, Sosthenes, but he never bothers to put the name of the secretary or the amanuensis in the front, unless there’s a very, very good reason. And it is this: Sosthenes isn’t just writing this, he’s agreeing with it. You see, do you get the point?

“Paul and Sosthenes to the church” – hey, he’s in agreement. You say, “So what? I mean, what credibility does that add?” Well, I’ll tell you what credibility it adds. Sosthenes knew the Corinthian situation. You say, “How do you know?” Go back to Acts 18, and see one of the most interesting things that happened in Corinth. Acts 18 records the founding of the church at Corinth by Paul, and we’ll meet Sosthenes. Oh, incidentally, Paul didn’t really get a great reception when he came to Corinth.

As was typical, the Jews threw him out. But what was really typical, after the Jews threw him out, the revival began; and the chief ruler of the synagogue got saved. Verse 8: “Crispus, the chief ruler of the synagogue, believed on the Lord with his whole house; many Corinthians hearing believed, and were baptized.” Well, since the chief ruler of the synagogue was saved, they had to get a new one. So, you know who the new ruler was? Sosthenes.

He was the new guy, leading the mob against Paul. He was anti-Paul. Well, they decided they were going to attack Paul, so they got him and dragged him to the judgment seat. Incidentally, this summer when we were in Corinth, we were there at that judgment seat. What an exciting thing to realize what went on there, where they – I mean, they still have the rocks under there, and the whole thing, you know. But anyway, they got Paul over to that – that’s the judgment seat – and they said, “This guy is persuading men to worship God contrary to the law.”

They didn’t say what law – Jewish law, Roman law, whatever. They were trying to get an indictment against him and get rid of him. Gallio was smart, and he just threw the whole thing out of court; just threw them all out. In verse 16: “He drove them from the judgment seat.” Clear the court. And then what happened in verse 17? Some manuscripts say the Greeks beat him, and some manuscripts say the Jews beat him. And who did they beat? “Sosthenes, the chief ruler of the synagogue.”

Why would the Greeks beat him? Well, they would have beaten him for taking up Gallio’s time. “Get out of here.” They didn’t like the Jews anyway. You say, “Well, why would the Jews beat him?” The Jews would have beat him because he did such a lousy job of presenting their case that it got thrown out of court, and his own people beat him up. Whoever beat him, he got beaten. Well, what is interesting about this is, here is the leader of the anti-Paul movement being beaten up in 18:17.

By the time Paul writes 1 Corinthians, he says, “brother Sosthenes.” Fantastic. I mean, I’m sure Paul just zeroed in on that guy. What an amazing and marvelous story of conversion, and Sosthenes, having been in on it in Corinth, would have known the situation. So, when he adds Sosthenes’ name, all of a sudden, the people in Corinth say, “Uh oh, he knows us. He lived here. Paul was here a year and a half. This guy’s from this place.” So, it just added some potency to his introduction.

It is worth adding a few explanatory notes about Corinth, which was a bustling port, consequently an important centre of trade, at the time.

MacArthur tells us:

it was destroyed in 146 B.C., and then it was rebuilt a hundred years later by Caesar – and Caesar populated it with free men from Rome. It was originally populated with Romans, then slaves came, then there were Greeks there who came, and then Jews came. As the trade business boomed, people came from Phoenicia and Phrygia, and so it became a mongrel population, as any trade center would become.

It also became a place of evil. There is a verb in the Greek language, and that verb is korinthiazesthai. It means to corinthianize. You know what that means? It means drunken debauchery and immorality. The name of that city became synonymous with evil, and so the word dropped its capital letter and became a verb for evil. It was a vile city. Every town, every major city, usually had what was called an acropolis.

Have you ever heard of The Acropolis in Athens? There’s a – it’s a mound with buildings on it; you’ve seen pictures of it? Well, that is not really a proper name. Acropolis just means, it’s the Greek word for the high place, and every town had a high place, somewhere to go when a battle came. And there is an Acrocorinthus, there is a high place, just south of Corinth. You look and there’s this huge, 2,000-foot thing, juts up like a great big granite block in the middle of the skyline.

And it was fortified on the top, and on a clear day, they could stand on the top and see Athens, 45 miles away. And it’s usually clear over there – at least at that time of the world, it was – a beautiful area. And so it was a very important area for strategy, for securing the city. The people could be moved up there in the case of a battle, from the city which was below, and all the farm lands that were below. But also on the Acrocorinthus was the temple of Aphrodite.

And Aphrodite was the goddess of love, and their love wasn’t really very ethereal, and it wasn’t very emotional. It was mostly just rotten and vile. Their interpretation of Aphrodite went like this: the temple of Aphrodite had a thousand priestesses who were prostitutes, and every night they came down the hill and plied their trade in the town. Well, that was the worship of the Corinthians. They were a vile, evil people. They had too much money, too much luxury, and too much indulgence.

Paul puts his name at the beginning of the letter so that no one has to scroll through to the end to find out who wrote it. That was the customary practice at that time.

He also stamps his apostolic authority on the letter.

Matthew Henry‘s commentary explains why:

Of the inscription, in which, according to the custom of writing letters then, the name of the person by whom it was written and the persons to whom it was written are both inserted. 1. It is an epistle from Paul, the apostle of the Gentiles, to the church of Corinth, which he himself had planted, though there were some among them that now questioned his apostleship (ch. 9 1, 2), and vilified his person and ministry, 2 Cor 10 10. The most faithful and useful ministers are not secure from this contempt. He begins with challenging this character: Paul, called to be an apostle of Jesus Christ, through the will of God. He had not taken this honour to himself, but had a divine commission for it. It was proper at any time, but necessary at this time, to assert his character, and magnify his office, when false teachers made a merit of running him down, and their giddy and deluded followers were so apt to set them up in competition with him. It was not pride in Paul, but faithfulness to his trust, in this juncture, to maintain his apostolical character and authority. And, to make this more fully appear, he joins Sosthenes with him in writing, who was a minister of a lower rank. Paul, and Sosthenes his brother, not a fellow-apostle, but a fellow-minister, once a ruler of the Jewish synagogue, afterwards a convert to Christianity, a Corinthian by birth, as is most probable, and dear to this people, for which reason Paul, to ingratiate himself with them, joins them with himself in his first salutations. There is no reason to suppose he was made a partaker of the apostle’s inspiration, for which reasons he speaks, through the rest of the epistle, in his own name, and in the singular number. Paul did not in any case lessen his apostolical authority, and yet he was ready upon all occasions to do a kind and condescending thing for their good to whom he ministered.

MacArthur gives us five reasons for Paul’s reminder to the congregation of his apostolic authority:

Now, this is something that Paul repeatedly did, and there were many reasons why he did this. You do not find the other writers of the New Testament doing this in the way Paul does. Of course, not all of the apostles wrote in the New Testament, but nevertheless, Paul is the one who is continually identifying himself as an apostle. And I think there are some very specific reasons why he does this. He says: “called an apostle of Jesus Christ through the will of God.”

He identifies his calling to be in identification with Christ and by God’s expressed will. Now, I want you to get this at the very beginning. Paul is not doing this in order to gain self-glory

He is not saying, “I am apostle, clap for me.” He is saying, “I am an apostle; listen to me. I have authority, and I speak with authority. What I am about to say to you comes from Jesus Christ at the will of God, for therein lies my calling.”

So, it has nothing to do with vanity, it has nothing to do with self-glory; he absolutely and totally disdains self-glory and personal merit. Later on in 1 Corinthians, he says, “I am the least of the apostles. I don’t deserve any of this. I am what I am by the grace of God.” And so, it is not for that reason that he calls himself an apostle – a sent one, an ambassador, an envoy, and a messenger of Jesus Christ. You say, “Then what is the reason?”

Well, I sat down this week, and maybe for the first time, really tried to think through, categorically, why Paul does this in almost every single letter. The only times he doesn’t do it is where he includes another name; where he says, “Paul and Silvanus unto Such-and-such a group.” And wherever there is only his name identified initially, he does call himself an apostle. And I came up with what I think are five reasons that he does this, and I’m just giving them to you for your future reference, as well as now.

He does this, first of all, because of his relation to the twelve. Now, there were originally twelve disciples. One of them was disqualified; his name was Judas. His place was taken, according to Acts 1, by a man named Matthias, and the ranks of the twelve were then completed, filled up. They became the foundation for the early church; they became the authoritarian group. As you come into Acts, chapter 6, it is the apostles that are really running the church.

Even in Acts, chapter 2, the people were studying “the apostles’ doctrine” – that is, the apostles’ teaching. The apostles laid the foundation for the church, and the twelve were known by the church as the authoritative voice of Christ. Now, on top of this, here comes a sort of a Johnny-come-lately by the name of Paul, one who at first introduction to the church was breathing out threatening and slaughter, and killing Christians, and maiming them, and throwing them in to prison, and doing all kinds of things against the church.

He had not lived and walked with Jesus Christ in His pre-death years. He had not seen the resurrected Christ before He ascended into heaven. And the qualifications for an apostle, according to the Scripture – Acts 1 – were that they know Christ in His post-resurrection reality, and that they be specifically and personally and directly chosen by Christ. They had to have seen the resurrected Christ and been called specifically by Him into the apostolate.

That’s the reason we can’t have any apostles today. That’s the reason there couldn’t be any past the biblical ones, because no one since then has seen the living resurrected Christ, and been specifically commissioned by Him. He has ascended into heaven, where He is until He comes again. So, the apostolate has ceased

And I believe that he states this because of his relation to the twelve, that he might establish the fact that he is in equality with them as a foundational teacher of revelatory truth. Secondly, I believe that he gives himself this title in the Scripture because of his relation to false teachers. He was continually being harassed by false teachers. Teachers would come in, and they would say to the people whom Paul had just taught, “He has no credibility, he has no authority. He is not one of the apostles.”

The Judaizers particularly did this. And Paul was constantly being knocked. He was constantly being persecuted. He was constantly being buffeted around, even by people who claimed to be his friends; at least they were Jews, and he was a Jew. And he answers this, I think, in 1 Corinthians 4:9. He says, “I think that God has set forth us the apostles last, as if it were appointed to death: we are made a spectacle to the world, and angels, and men” …

False teachers are constantly doing this to the apostle, and I believe that one of the reasons that he establishes his apostolate is because he defends himself against those who would discredit him.

Thirdly, I feel that Paul gives himself this title because of his relation to Christ. This has not to do with the false teachers as much as it has to do with the Christians. The Christians – in Jerusalem, at least – were not really sure about Paul; and maybe in many other areas, initially they weren’t too sure about him, either. About whether he had credibility; whether he had a legitimate apostolate.

And one of the reasons I believe he repeats his apostleship statement again and again is in order to ensure the readers that he is equal to the rest of the apostles. Because, you see, they weren’t too sure about it. False teachers had infected them, and given them bad information. You remember when Paul came back to Jerusalem after his third missionary journey, he had to take his life in his hands, because even the Christians were after him? They had heard all kinds of terrible things about him.

Equally had the Galatian Christians been sold a bill of goods about the apostle. And he wants them to know that he is an apostle of Jesus Christ, and he is, in every sense, commissioned by Christ. “I am related to Christ just like the rest.” He said, “I never speak anything that was not given to me of Jesus Christ. I am determined to know nothing” – he says in 2:2 – “among you, except Christ, and Him crucified.” So, because of his relationship to Christ, he says this …

Fourthly, I think he uses this title to express his relationship to the readers themselves. He wants them to know that he has been sent to them; that he is not just an apostle, but he is an apostle – verse 2 – “unto the church of God which is at Corinth.”

His calling was to them. He had been called of God to go to them with the message. In 1 Corinthians 9, he defends this again. He says, “Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not you my work in the Lord? If I be not an apostle unto others, yea, doubtless I am to you: for the seal of my apostleship are ye in the Lord.” “Your very church, the fact that it exists after my 18 months of effort, proves that I was sent by God to you.”

So, he states his title again, in order to express that he is related to them as a special messenger from God. Then too, lastly, fifth, I think that he expresses his title to show his relation to God. So, his relation to the twelve, to false teachers, to Christ, to the readers, and lastly, to God. When he says, “I am an apostle by the will of God,” he, in effect, is saying, “What I say to you comes as a delegation from God. God has delegated to me this information to give to you.”

MacArthur adds an interesting fact about the word ‘apostle’:

Now, they understood this. They understood the word apostleship. There was a Jewish supreme court; remember their name? Sanhedrin. They were made up of seventy of the wisest elders of Israel, and they made the decisions regarding every Jew in the world – religious decisions, moral decisions. And when anyone had a problem in any place, they would send that to the highest court, and it would go to the Sanhedrin if it couldn’t be settled at the council of their own synagogue.

And the Sanhedrin would make a judgment, and a verdict on this decision, and then they would dispatch a man to take the verdict back to the community of Jews that had asked for it. That man was called apostolos. He was called an apostle, a sent one, a messenger, an envoy, an ambassador, an agent. And he would be sent back, and he would say to that group, “I speak with the authority of the Sanhedrin. Here is their verdict,” and he would give them the verdict.

Paul is saying, “I am not an independent operator. I come as an envoy from the throne of God, and what I give you are God’s judgments.” You see? So, he is establishing his authority every way possible. From the viewpoint of his relation to the other apostles, the viewpoint of his relation to the readers, the viewpoint to the relation of the false teachers who were knocking him, his relation to Christ, and his relation to God. In every way, he has authority, and he verifies it.

Paul affirms that he is writing to the church of God that is in Corinth, clarifying that the members are sanctified in Christ Jesus, called to be saints together with all others elsewhere who call on the name of the Lord Jesus Christ, who is their Lord as well as the Corinthians’ (verse 2).

Henry elaborates on Paul’s intention for Christian unity in the verse:

The persons to whom this epistle was directed were the church of God that was at Corinth, sanctified in Christ Jesus, and called to be saints. All Christians are thus far sanctified in Christ Jesus, that they are by baptism dedicated and devoted to him, they are under strict obligations to be holy, and they make profession of real sanctity. If they be not truly holy, it is their own fault and reproach. Note, It is the design of Christianity to sanctify us in Christ. He gave himself for us, to redeem us from all iniquity, and purify us to himself a peculiar people, zealous of good works. In conjunction with the church at Corinth, he directs the epistle to all that in every place call on the name of Christ Jesus our Lord, both theirs and ours. Hereby Christians are distinguished from the profane and atheistical, that they dare not live without prayer; and hereby they are distinguished from Jews and Pagans, that they call on the name of Christ. He is their common head and Lord. Observe, In every place in the Christian world there are some that call on the name of Christ. God hath a remnant in all places; and we should have a common concern for and hold communion with all that call on Christ’s name.

Those who know 1 and 2 Corinthians probably found it amazing at some point to find that Paul calls the congregation saints. They were sinful, including in church.

MacArthur explains the Pauline concept of sainthood, in which all true Christians share:

The term saint in the word of God is simply defined right here in 1 Corinthians, chapter 1, verse 2. If you’ll look at it, we’ll just begin by examining that term. “Under the church of God which is at Corinth; to them that are sanctified in Christ Jesus, called saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.” Now, there you have the term saint used to define those who are sanctified in Christ, who call upon the name of Jesus Christ our Lord.

Anyone made holy in Christ, anyone calling upon His name, that is, any believer, any true Christian, is a saint. You have the right to that title

Now, Paul begins in this particular portion – just to give you an overview of the first nine verses – by declaring these Corinthians to be saints, which, as we will see, is quite a declaration, when you start looking at the things that characterized their living. But He declares that they are saints, and then proceeds immediately to discuss the benefits of sainthood from verses 4 to 9

Now, I think there is a great purpose intended in the mind of the apostle in so doing this. He starts out by stating their identity as saints. The word saint is hagios; in the Greek, it means holy one. They are holy. What is so amazing about this is that the fact is that 1 Corinthians, from really the first chapter in verse 10, clear on out till it’s finished, deals with wrong doctrine and wrong behavior. If you could imagine a doctrinal error or a behavioral moral error in the church, Corinth had it.

They did everything evil, conceivably, that a church could do; and yet he begins by saying to them, “You are saints.” Now, clearly, we must remember something that we’ve distinguished in the past, and that is, there is a very clear difference between your position before God and your practice; between your standing and your state, as they used to call it in the past, and your actual behavior. I am a Christian. I am a saint. I am one who has been made holy before God.

I am, in the eyes of God, as righteous as Jesus Christ; however, I do not always act like it. My standing is defined as holiness, my behavior is defined as unholiness. So, if you don’t understand that distinction, you’ll really never be able to interpret the New Testament, because you’ll get everything confused. The Corinthians were holy. Holy before God because they believed in the Lord Jesus Christ, not holy in the way they lived. They had not yet made their life match their position.

They had not yet lived up to who they were.

Paul gives them a benediction — a prayer of blessing — by way of greeting: ‘Grace to you and peace from God our Father and the Lord Jesus Christ’ (verse 3).

Grace and peace from God the Father and God the Son are the two most valuable things a Christian could wish for and receive.

MacArthur says:

“You’re saints, you’re holy.” So having identified them, he gives them a greeting in verse 3, just the common Christian greeting. “Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.” That was just the greeting, and I love that greeting. Grace is favor, and peace is its fruits. Grace is the Greek greeting, peace is the Hebrew, shalom – eirēnē in Greek. He says: “You’re saints; therefore you have grace and God’s peace.”

You know, you can’t say that to an unsaved person, can you? You can’t say, “Grace and peace.”

Henry has more:

Of the apostolical benediction. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. An apostle of the prince of peace must be a messenger and minister of peace. This blessing the gospel brings with it, and this blessing every preacher of the gospel should heartily wish and pray may be the lot of all among whom he ministers. Grace and peace—the favour of God, and reconciliation to him. It is indeed the summary of all blessings. The Lord lift up his countenance upon thee, and give thee peace, was the form of benediction under the Old Testament (Num 6 26), but this advantage we have by the gospel, 1. That we are directed how to obtain that peace from God: it is in and by Christ. Sinners can have no peace with God, nor any good from him, but through Christ. 2. We are told what must qualify us for this peace; namely, grace: first grace, then peace. God first reconciles sinners to himself, before he bestows his peace upon them.

I shall continue this exegesis tomorrow, beginning with verse 4.

May all reading this enjoy a blessed Sunday.

Bible spine dwtx.orgThe three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version Anglicised (ESVUK) with commentary from Matthew Henry and John Gill.

Leviticus 11:39-47

39 “And if any animal which you may eat dies, whoever touches its carcass shall be unclean until the evening, 40 and whoever eats of its carcass shall wash his clothes and be unclean until the evening. And whoever carries the carcass shall wash his clothes and be unclean until the evening.

41 “Every swarming thing that swarms on the ground is detestable; it shall not be eaten. 42 Whatever goes on its belly, and whatever goes on all fours, or whatever has many feet, any swarming thing that swarms on the ground, you shall not eat, for they are detestable. 43 You shall not make yourselves detestable with any swarming thing that swarms, and you shall not defile yourselves with them, and become unclean through them. 44 For I am the Lord your God. Consecrate yourselves therefore, and be holy, for I am holy. You shall not defile yourselves with any swarming thing that crawls on the ground. 45 For I am the Lord who brought you up out of the land of Egypt to be your God. You shall therefore be holy, for I am holy.”

46 This is the law about beast and bird and every living creature that moves through the waters and every creature that swarms on the ground, 47 to make a distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten.

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Last week’s post discussed God’s prohibition of the Israelites’ eating ‘swarming things that swarm on the ground’ as well as His commands about unclean situations involving cooking vessels and ovens. Water was clean even if defiled by a proscribed creature falling into it, however, anyone who touched that creature was temporarily unclean. He also gave commands concerning seeds which one of these creatures would have touched.

Here is the full set of dietary laws from Leviticus 11, repeated in Deuteronomy 14:

Leviticus 11:1-8 – God, Moses, Aaron, kashrut law, kosher law, forbidden meats (camel, rabbit, rock badger, hare, pig)

God gives Moses and Aaron commands on clean and unclean meats. The camel, rabbit, rock badger and hare are forbidden, either because of their lesser digestion (as contrasted with that of cattle) or their daily habits (burrowing, indiscriminate eating).

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Leviticus 11:9-12 God, Moses, Aaron, kashrut law, kosher law, forbidden seafood (e.g. shellfish, eels, lampreys)

God gives Moses and Aaron commands on clean and unclean creatures from seas and rivers. Anything without fins and scales is forbidden, e.g. shellfish but also eels and lampreys.

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Leviticus 11:13-23 – God, Moses, Aaron, kashrut law, kosher law, forbidden birds and insects

God gives Moses and Aaron commands on clean (e.g. quail) and unclean birds (hawks) and insects (locusts clean, beetles unclean).

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Leviticus 11:24-38 God, Moses, Aaron, kashrut law, kosher law, forbidden swarming creatures on the ground, earthenware vessels, water

God issues Moses and Aaron with commands on forbidden swarming creatures on the ground as well as what constitutes cleanliness and uncleanliness with regard to earthenware vessels and water if one of these creatures falls in it or if someone touches the animal.

In concluding, God makes it abundantly clear what is ‘detestable’, or as the KJV renders it ‘abominable’. This is to reinforce in Moses’s, Aaron’s and the other Israelites’ minds what was to be avoided.

These laws no longer apply under the New Covenant. Yet, at the time, God created the restrictions to keep His people apart from the world, undefiled. Although we do not have to worry about what food we eat, Christians are still obliged to keep themselves apart from sin in the world and to be holy.

God gives Moses and Aaron final commands on food, but this time discusses unclean aspects of clean animals.

He said, ‘And if any animal which you may eat dies, whoever touches its carcass shall be unclean until the evening‘ (verse 39).

John Gill‘s commentary explains the nuances involved here (emphases mine):

Any clean beast, as the ox, sheep, goat, deer, &c. what, if rightly killed, is very lawful to eat of; but if it died of itself through any distemper, or was torn by the wild beasts, so the Targum of Jonathan:

he that toucheth the carcass thereof shall be unclean until the even; not the bones, nerves, horns, hoofs, or skin, as Jarchi observes; these might be handled, because some of them, at least, were wrought up into one instrument or another, by artificers, for use and service, but the flesh of them might not be touched; whoever did touch it was ceremonially unclean, and might not go into the sanctuary, or have conversation with men, until the evening of the day in which this was done.

The way to clean oneself was with water: ‘and whoever eats of its carcass shall wash his clothes and be unclean until the evening. And whoever carries the carcass shall wash his clothes and be unclean until the evening’ (verse 40).

Gill says that if the animal died by means other than by human hands, it was unclean. Furthermore, carrying such an animal was worse than touching it, even though its removal from the camp would have been necessary:

For though it might be eaten, if rightly killed, yet not if it died of itself, or was strangled, or torn to pieces by wild beasts:

shall wash his clothes; besides his body, which even he that touched it was obliged to:

and be unclean until the even; though he and his clothes were washed, and he might not go into the court of the tabernacle, or have any concern with holy things, or conversation with men:

he also that beareth the carcass of it; removes it from one place to another, carries it to the dunghill, or a ditch, and there lays it, or buries it in the earth:

shall wash his clothes, and be unclean until the even; from whence, as before observed by the Jewish writers, uncleanness by bearing is greater than uncleanness by touching, since the former obliged to washing of clothes, not so the latter; so Jarchi here; and yet still was unclean until the evening, though he had washed himself in water, as Aben Ezra notes; and so says Jarchi, though he dips himself, he has need of the evening of the sun.

The Lord then returned to his prohibition of ‘swarming things that swarm on the ground’: ‘Every swarming thing that swarms on the ground is detestable; it shall not be eaten’ (verse 41).

The KJV renders it:

41 And every creeping thing that creepeth upon the earth shall be an abomination; it shall not be eaten.

However, Gill says there were exceptions with regard to worms, if found in a sack of pulses, fruits or other non-animal edibles:

Nothing is called a creeping thing, as Jarchi says, but what is low, has short feet, and is not seen unless it creeps and moves: and “every creeping thing” comprehends, as Aben Ezra and Ben Gersom observe, the eight creeping things before mentioned, Leviticus 11:29 and mention is made of them here, that they might not be eaten, which is not expressed before; and being described as creeping things “on the earth,” is, according to Jarchi, an exception of worms in pease, beans, and lentiles; and, as others observe, in figs and dates, and other fruit; for they do not creep upon the earth, but are within the food; but if they go out into the air, and creep, they are forbidden:

[shall be] an abomination; detested and abhorred as food:

it shall not be eaten; it shall not be lawful to eat such a creature.

Gill gives us a reason for the law against creeping things, mostly the disgusting food upon which they fed:

And indeed such are not fit to eat, and cannot be wholesome and nourishing; for, as a learned physician observes {y}, insects consist of particles exceeding small, volatile, unfit for nourishment, most of them live on unclean food, and delight in dung, and in the putrid flesh of other animals, and by laying their little eggs or excrements, corrupt honey, syrups, &c. see Ecclesiastes 10:1 and yet some sorts of them are eaten by some people.

The Lord made His prohibition even more emphatic: ‘Whatever goes on its belly, and whatever goes on all fours, or whatever has many feet, any swarming thing that swarms on the ground, you shall not eat, for they are detestable’ (verse 42).

Gill reminds us of the Lord’s curse on the serpent after Eve ate of the fruit from the tree of knowledge:

Whatsoever goeth upon the belly,…. Jarchi’s paraphrase is, “whatsoever goeth,” as worms and beetles, and the like to them, “upon the belly,” this is the serpent; and to go upon the belly is the curse denounced upon it, Genesis 3:14 this and every such creature are forbidden to be eaten;

Other creeping creatures qualified for prohibition:

there are others who either have no feet, or what they have so short, that they seem to go upon their belly

and whatsoever goeth upon [all] four; that is, whatsoever creeping thing; for otherwise there are beasts that go upon all four that are clean and fit to eat; but this is observed to distinguish this sort of creeping things from those that go upon their belly, and from those that have more feet, as in the next clause; Jarchi particularly instances in the scorpion:

or whatsoever hath mere feet among all creeping things that creep upon the earth; such as caterpillars, and particularly the Scolopendra, which the eastern people call Nedal; so Jarchi says, this is Nedal, a reptile which hath feet from its head to its tail, called Centipeda; and the Targum of Jonathan is, “from the serpent, to the Nedal or Scolopendra, which has many feet.” Some of then, have seventy two, thirty six on a side, and others eighty four; some fewer, but all have many:

them ye shall not eat, for they [are] an abomination; abominable for food, and to be had in the utmost aversion.

The Lord further reinforced this: ‘You shall not make yourselves detestable with any swarming thing that swarms, and you shall not defile yourselves with them, and become unclean through them’ (verse 43).

The KJV says:

43 Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby.

Gill clarifies that the uncleanliness was temporary:

that ye should be defiled thereby; in a ceremonial sense.

Matthew Henry‘s commentary has more:

This law concerning their food, which seemed to stoop so very low, aimed thus high, for it was the statute-law of heaven, under the Old Testament as well as the New, that without holiness no man shall see the Lord. The caution therefore (v. 43) is, You shall not make yourselves abominable. Note, By having fellowship with sin, which is abominable, we make ourselves abominable. That man is truly miserable who is in the sight of God abominable; and none are so but those that make themselves so. The Jewish writers themselves suggest that the intention of this law was to forbid them all communion by marriage, or otherwise, with the heathen, Deut 7 2, 3. And thus the moral of it is obligatory on us, forbidding us to have fellowship with the unfruitful works of darkness; and, without this real holiness of the heart and life, he that offereth an oblation is as if he offered swine’s blood (Isa 66 3); and, if it was such a provocation for a man to eat swine’s flesh himself, much more it must be so to offer swine’s blood at God’s altar; see Prov 15 8.

The Lord then reinforced the necessity of His people becoming holy. The next two verses also apply to Christians, albeit not through food.

God said (bold mine): For I am the Lord your God. Consecrate yourselves therefore, and be holy, for I am holy. You shall not defile yourselves with any swarming thing that crawls on the ground (verse 44).

Gill says that the Jewish penalty for consumption of some of these creatures was a beating:

… according to the Jewish writers, such transgressions were punishable with stripes. Jarchi observes out of the Talmud {l}, that he that eateth “putitha” (a small water reptile) was to be beaten four times, and if an ant or pismire five times, and if a wasp or hornet six times.

Henry says:

I am the Lord your God, v. 44. “Therefore you are bound to do thus, in pure obedience.” God’s sovereignty over us, and propriety in us, oblige us to do whatever he commands us, how much soever it crosses our inclinations.

The Lord reminded His people Who delivered them from the Egyptians: ‘For I am the Lord who brought you up out of the land of Egypt to be your God. You shall therefore be holy, for I am holy‘ (verse 45).

Gill explains that God was taking the Israelites to Canaan, the Promised Land, therefore, they had to be holy to live in such a place:

For I am the Lord that bringeth you up out of the land of Egypt,…. He had brought them out of it, and was now bringing them on in the wilderness towards Canaan’s land, in order to settle them there; and this is observed, to show what obligations they lay under to him to observe his commands; for since he had done such great things for them, it became them to be obedient to him in all things: and the more, since his end herein was, as he observes to them,

to be your God; to make it appear that he was their God, and they were his special people, whom he had chosen for himself above all people upon the earth; that he was their King and their God, to protect and defend them, to provide for them, and take care of them, and bestow all good things on them proper for them:

ye shall therefore be holy, for I [am] holy; separate from all others as he was, living holy lives and conversations, agreeably to his will made known to them, in imitation or him who had chosen and called them to be his people; for, since holiness is his nature, it becomes them who are his house and family, his subjects and people.

Henry gives us a Christian application, which is most useful. When was the last time anyone attending church these days heard that s/he must be holy?

I am holy, v. 44, and again, v. 45. If God be holy, we must be so, else we cannot expect to be accepted of him. His holiness is his glory (Exod 15 11), and therefore it becomes his house for ever, Ps 93 5. This great precept, thus enforced, though it comes in here in the midst of abrogated laws, is quoted and stamped for a gospel precept, 1 Pet 1 16, where it is intimated that all these ceremonial restraints were designed to teach us that we must not fashion ourselves according to our former lusts in our ignorance, v. 14.

The Lord concluded the commands of His dietary laws in the final two verses.

He said, ‘This is the law about beast and bird and every living creature that moves through the waters and every creature that swarms on the ground’ (verse 46), ‘to make a distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten’ (verse 47).

Gill points out:

This is a recapitulation of the several laws respecting them, though not in the exact order in which they are delivered in this chapter.

Henry explains that these dietary laws were only temporary as Christ fulfilled the law as a whole for us:

This law was to them a statute for ever, that is, as long as that economy lasted; but under the gospel we find it expressly repealed by a voice from heaven to Peter (Acts 10 15), as it had before been virtually set aside by the death of Christ, with the other ordinances that perished in the using: Touch not, taste not, handle not, Col 2 21, 22. And now we are sure that meat commends us not to God (1 Cor 8 8), and that nothing is unclean of itself (Rom 14 14), nor does that defile a man which goes into his mouth, but that which comes out from the heart, Matt 15 11. Let us therefore, 1. Give thanks to God that we are not under this yoke, but that to us every creature of God is allowed as good, and nothing to be refused. 2. Stand fast in the liberty wherewith Christ has made us free, and take heed of those doctrines which command to abstain from meats, and so would revive Moses again, 1 Tim 4 3, 4. 3. Be strictly and conscientiously temperate in the use of the good creatures God has allowed us. If God’s law has given us liberty, let us lay restraints upon ourselves, and never feed ourselves without fear, lest our table be a snare. Set a knife to thy throat, if thou be a man given to appetite; and be not desirous of dainties or varieties, Prov 23 2, 3. Nature is content with little, grace with less, but lust with nothing.

Next week we shall read of God’s commands concerning the birth of a boy. As we are approaching Candlemas on February 2, we are reminded that the Holy Family observed the same laws after the Christ Child was born.

Next time: Leviticus 12

The First Sunday after Epiphany in which we recall the Baptism of the Lord is January 11, 2026.

Readings for Year A can be found here.

The exegeses for the First Reading, Epistle and Gospel are as follows:

The Psalm is as follows (emphases mine):

Psalm 29

29:1 Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength.

29:2 Ascribe to the LORD the glory of his name; worship the LORD in holy splendor.

29:3 The voice of the LORD is over the waters; the God of glory thunders, the LORD, over mighty waters.

29:4 The voice of the LORD is powerful; the voice of the LORD is full of majesty.

29:5 The voice of the LORD breaks the cedars; the LORD breaks the cedars of Lebanon.

29:6 He makes Lebanon skip like a calf, and Sirion like a young wild ox.

29:7 The voice of the LORD flashes forth flames of fire.

29:8 The voice of the LORD shakes the wilderness; the LORD shakes the wilderness of Kadesh.

29:9 The voice of the LORD causes the oaks to whirl, and strips the forest bare; and in his temple all say, “Glory!”

29:10 The LORD sits enthroned over the flood; the LORD sits enthroned as king forever.

29:11 May the LORD give strength to his people! May the LORD bless his people with peace!

Commentary comes from Matthew Henry, John Gill and Bible Hub.

Who among us has not been startled by a loud clap of thunder apparently coming from nowhere, not to mention the frequent bursts of lightning which so often accompany it?

Yet, David marvelled at such natural phenomena, understanding God’s glory in them, as Matthew Henry‘s commentary tells us:

It is the probable conjecture of some very good interpreters that David penned this psalm upon occasion, and just at the time, of a great storm of thunder, lightning, and rain, as the eighth psalm was his meditation in a moon-light night and the nineteenth in a sunny morning. It is good to take occasion from the sensible operations of God’s power in the kingdom of nature to give glory to him. So composed was David, and so cheerful, even in a dreadful tempest, when others trembled, that then he penned this psalm; for, “though the earth be removed, yet will we not fear.” I. He calls upon the great ones of the world to give glory to God, ver 1, 2. II. To convince them of the goodness of that God whom they were to adore, he takes notice of his power and terror in the thunder, and lightning, and thunder-showers (ver 3-9), his sovereign dominion over the world (ver 10), and his special favour to his church, ver 11. Great and high thoughts of God should fill us in singing this psalm.

John Gill‘s commentary gives us other interpretations as to when David wrote this Psalm:

In the Vulgate Latin version is added, “at the finishing of the tabernacle”; suggesting that this psalm was composed at that time, and on that occasion; not at the finishing of the tabernacle by Moses, but at the finishing of the tent or tabernacle which David made for the ark in Zion, 2 Samuel 6:17. The title in the Arabic version is, “a prophecy concerning the incarnation, ark, and tabernacle.” In the Septuagint version, from whence the Vulgate seems to have taken the clause, it is, at the “exodion,” “exit,” or “going out of the tabernacle”; that is, of the feast of tabernacles; and which was the eighth day of the feast, and was called true, which word the Septuagint renders exodion, the word here used, Leviticus 23:36; though it was on the first of the common days of this feast that this psalm was sung, as Maimonides {w} says. Some think it was composed when the psalmist was in a thunder storm, or had lately been in one, which he in a very beautiful manner describes.

Gill also mentions that at least one of the ancient Jewish scholars saw this as Messianic prophecy:

Kimchi thinks it refers to the times of the Messiah; and it may indeed be very well interpreted of the Gospel, and is very suitable to Gospel times.

David exhorts heavenly beings to ascribe to the Lord glory and strength (verse 1).

However, the KJV implies that David is addressing powerful rulers:

1 Give unto the Lord, O ye mighty, give unto the Lord glory and strength.  

Henry says:

Every clap of thunder David interpreted as a call to himself and other princes to give glory to the great God. Observe, 1. Who they are that are called to this duty: “O you mighty (v. 1), you sons of the mighty, who have power, and on whom that power is devolved by succession and inheritance, who have royal blood running in your veins!” It is much for the honour of the great God that the men of this world should pay their homage to him; and they are bound to do it, not only because, high as they are, he is infinitely above them, and therefore they must bow to him, but because they have their power from him, and are to use it for him, and this tribute of acknowledgment they owe to him for it.

Gill says similarly and adds:

this is not to be understood of them exclusive of others, as appears from Psalm 96:7; moreover, all the saints and people of God may be intended, who are all princes and kings; and may be said to be mighty, especially those who are strong in faith; and these are they who give most glory to God;

Gill gives us a Christian interpretation:

give unto the Lord glory and strength; give glory to Jehovah the Father, by celebrating the perfections of his nature; by commending the works of his hands, the works of creation; by acquiescing in his providential dispensations; by returning thanks to him for mercies received, temporal and spiritual; particularly for salvation by Christ, and, above all, for Christ himself; by exercising faith in him as a promising God; by living becoming his Gospel, and to the honour of his name: give glory to the Son of God, by ascribing all divine perfections to him, by attributing salvation to him, and by trusting in him alone for it: give glory to the Spirit of God, by asserting his deity, by referring the work of grace and conversion to him, and by depending upon him for thee performance of the good work begun: give “strength” to each person, by acknowledging that power belongs to them, which is seen in creation, redemption, and the effectual calling; or else strength may mean the same thing as praise and glory; see Psalm 8:2, compared with Matthew 21:16; and both may design strong praise and glory, expressed in the strongest and with the greatest vigour and vehemency of spirit.

David calls again to ascribe to the Lord the glory of His name, exhorting us to worship the Lord in holy spendour (verse 2).

The KJV renders it more poetically:

2 Give unto the Lord the glory due unto his name; worship the Lord in the beauty of holiness.

Henry calls our attention to the three exhortations of ‘Give unto the Lord’ in those two verses:

How often this call is repeated; Give unto the Lord, and again, and a third time, Give unto the Lord. This intimates that the mighty men are backward to this duty and are with difficulty persuaded to it, but that it is of great consequence to the interests of God’s kingdom among men that princes should heartily espouse them. Jerusalem flourishes when the kings of the earth bring their glory and honour into it, Rev 21 24 … What they are called to do—to give unto the Lord, not as if he needed any thing, or could be benefited by any gifts of ours, nor as if we had any thing to give him that is not his own already (Who hath first given to him?), but the recognition of his glory, and of his dominion over us, he is pleased to interpret as a gift to him: “Give unto the Lord your own selves, in the first place, and then your services. Give unto the Lord glory and strength; acknowledge his glory and strength, and give praise to him as a God of infinite majesty and irresistible power; and whatever glory or strength he has by his providence entrusted you with offer it to him, to be used for his honour, in his service. Give him your crowns; let them be laid at his feet; give him your sceptres, your swords, your keys, put all into his hand, that you, in the use of them, may be to him for a name and a praise.” Princes value themselves by their glory and strength; these they must ascribe to God, owning him to be infinitely more glorious and powerful than they. This demand of homage from the mighty must be looked upon as directed either to the grandees of David’s own kingdom, the peers of the realm, the princes of the tribes (and it is to excite them to a more diligent and constant attendance at God’s altars, in which he had observed them very remiss), or to the neighbouring kings whom he by his sword had made tributaries to Israel and now would persuade to become tributaries to the God of Israel.

Henry explains the importance of worshipping the Lord:

Crowned heads must bow before the King of kings. What is here said to the mighty is said to all: Worship God; it is the sum and substance of the everlasting gospel, Rev 14 6, 7. Now we have here, (1.) The nature of religious worship; it is giving to the Lord the glory due to his name, v. 2. God’s name is that whereby he has made himself known. There is a glory due to his name. It is impossible that we should give him all the glory due to his name; when we have said and done our best for the honour of God’s name, still we come infinitely short of the merit of the subject; but when we answer that revelation which he has made of himself, with suitable affections and adorations, then we give him some of that glory which is due to his name. If we would, in hearing and praying, and other acts of devotion, receive grace from God, we must make it our business to give glory to God. (2.) The rule of the performance of religious exercises; Worship the Lord in the beauty of holiness, which denotes, [1.] The object of our worship; the glorious majesty of God is called the beauty of holiness, 2 Chron 20 21. In the worship of God we must have an eye to his beauty, and adore him, not only as infinitely awful [awe-inspiring] and therefore to be feared above all, but as infinitely amiable and therefore to be loved and delighted in above all; especially we must have an eye to the beauty of his holiness; this the angels fasten upon in their praises, Rev 4 8. Or, [2.] The place of worship. The sanctuary then was the beauty of holiness, Ps 48 1, 2; Jer 17 12. The beauty of the sanctuary was the exact agreement of the worship there performed with the divine appointment—the pattern in the mount. Now, under the gospel, solemn assemblies of Christians (which purity is the beauty of) are the places where God is to be worshipped. Or, [3.] The manner of worship. We must be holy in all our religious performances, devoted to God, and to his will and glory. There is a beauty in holiness, and it is that which puts an acceptable beauty upon all the acts of worship.

Gill adds:

worship the Lord in the beauty of holiness; the Lord is only to be worshipped, and not any creature, angels or men; not Jehovah the Father only, who is to be worshipped in spirit and in truth; but the Son of God, and the Holy Ghost also, being of the same nature, and possessed of the same perfections; and that with both internal and external worship; and in true holiness, in which there is a real beauty: holiness is the beauty of God himself, he is glorious in it; it is the beauty of angels, it makes them so glorious as they are; and it is the beauty of saints, it is what makes them like unto Christ, and by which they are partakers of the divine nature; and in the exercise of holy graces, and in the discharge of holy duties, should they worship the Lord

David then ponders God in nature in the next eight verses.

He says that the voice of the Lord is over the waters; the God of glory thunders, the LORD, over mighty waters (verse 3).

Henry gives us other similar references from the Old Testament:

It is the God of glory that thunders (thunders is the noise of his voice, Job 37 2), and it declares him a God of glory, so awful is the sound of the thunder, and so bright the flash of its companion, the lightning; to the hearing and to the sight nothing is more affecting than these, as if by those two learning senses God would have such proofs of his glory to the minds of men as should leave the most stupid inexcusable. Some observe that there were then some particular reasons why thunder should be called the voice of the Lord, not only because it comes from above, is not under the direction or foresight of any man, speaks aloud, and reaches far, but because God often spoke in thunder, particularly at Mount Sinai, and by thunder discomfited the enemies of Israel. To speak it the voice of the God of glory, it is here said to be upon the water, upon many waters (v. 3); it reaches over the vast ocean, the waters under the firmament; it rattles among the thick clouds, the waters above the firmament. Every one that hears the thunder (his ear being made to tingle with it) will own that the voice of the Lord is full of majesty (Ps 29 4), enough to make the highest humble (for none can thunder with a voice like him) and the proudest tremble—for, if his voice be so terrible, what is his arm? Every time we hear it thunder, let our hearts be thereby filled with great, and high, and honourable thoughts of God, in the holy adorings and admirings of whom the power of godliness does so much consist. O Lord our God! thou art very great.

Gill gives us more references from the Old Testament before moving onto the New Testament:

thunderthe voice of the Lord; see Psalm 18:13; and which is commonly attended with large showers of rain, Jeremiah 10:13; and is very terrible upon the waters, and has its effect there, Psalm 104:7; and this is the rather mentioned, because that there is a God above, who is higher than the mighty, who are called upon to give glory to him, and because that thunder has been terrible to kings and great men of the earth; or this may be figuratively interpreted of the voice of Christ in the Gospel, which reaches to many nations and people, compared to waters, Revelation 17:15. The disciples had a commission to preach it to all nations, and the sound of their words went into all the world, Romans 10:18;

the God of glory thundereth; this shows that thunder may be meant by the voice of the Lord, who is glorious in himself, and in all his works; and may be applied to the Gospel of Christ, who is the Lord of glory, and whose ministers, at least some of them, are sons of thunder; see 1 Corinthians 2:8;

David says that the voice of the Lord is powerful; the voice of the Lord is full of majesty (verse 4).

Henry says:

The voice of the Lord is powerful, as appears by the effects of it; for it works wonders. Those that write natural histories relate the prodigious effects of thunder and lightning, even out of the ordinary course of natural causes, which must be resolved into the omnipotence of the God of nature.

Gill relates the verse to the Gospel:

The voice of the Lord [is] powerful,…. Or “with power” {a}; as thunder, in the effect of it, shows; and so is the Gospel, when it comes, not in word only, but is attended with the power of God to the conversion and salvation of souls; it is then quick and powerful, Hebrews 4:12; and the word of Christ personal, when here on earth, was with power, Luke 4:32;

the voice of the Lord [is] full of majesty; Christ, in his state of humiliation, spake and taught as one having authority; and now, in the ministration of his Gospel by his servants, he goes forth with glory and majesty, Psalm 45:3.

The voice of the LORD breaks the cedars; the LORD breaks the cedars of Lebanon (verse 5).

Henry tells us:

Trees have been rent and split by thunderboltsThe voice of the Lord, in the thunder, often broke the cedars, even those of Lebanon, the strongest, the stateliest. Some understand it of the violent winds which shook the cedars, and sometimes tore off their aspiring tops. 

Gill has details about the topography of the area referred to and adds a spiritual observation:

yea, the Lord breaketh the cedars of Lebanon; a mountain in the north part of the land of Judea, so called from its whiteness, both by reason of the snow with which some part of it is covered in summer, as Tacitus observes {b}; and partly from the colour of the earth that has no snow on it, which looks as white as if it was covered with white tiles, as Maundrell {c} says; and where the goodliest cedars grow; and to which may be compared proud, haughty, lofty, and stouthearted sinners, who are broken, brought down, and laid low, by the voice of Christ in his Gospel, his power attending it. The Targum renders it, “the Word of the Lord.”

David says that the Lord — via thunder — makes Lebanon skip like a calf, and Sirion like a young wild ox (verse 6).

Henry gives us literal and figurative interpretations:

Earthquakes also shook the ground itself on which the trees grew, and made Lebanon and Sirion to dance … The learned Dr. Hammond understands it of the consternations and conquest of neighbouring kingdoms that warred with Israel and opposed DavidThe terror of thunder makes the hinds [female deer] to calve sooner, and some think more easily, than otherwise they would. The hind is a timourous creature, and much affected with the noise of thunder; and no marvel, when sometimes proud and stout men have been made to tremble at it. The emperor Caligula would hide himself under his bed when it thundered. Horace, the poet, owns that he was reclaimed from atheism by the terror of thunder and lightning, which he describes somewhat like this of David, lib. 1, ode 34. The thunder is said here to discover the forest, that is, it so terrifies the wild beasts of the forest that they quit the dens and thickets in which they hid themselves are so are discovered. Or it throws down the trees, and so discovers the ground that was shaded by them. 

Gill says:

He maketh them also to skip like a calf,…. That is, the cedars, the branches being broken off, or they torn up by the roots, and tossed about by the wind; which motion is compared to that of a calf that leaps and skips about;

Lebanon and Sirion, like a young unicorn; that is, these mountains move and skip about through the force of thunder, and the violence of an earthquake attending it; so historians report that mountains have moved from place to place, and they have met and dashed against one another {d}. Sirion was a mountain in Judea near to Lebanon, and is the same with Hermon; which was called by the Sidonians Sirion, and by the Amorites Shenir, Deuteronomy 3:9. This may regard the inward motions of the mind, produced by the Gospel of Christ under a divine influence; see Isaiah 35:6.

Bible Hub has more information about Sirion, which we know as Mount Hermon (bold in the original):

Definition and Etymology:
Sirion is a name used in the Bible to refer to Mount Hermon, a prominent mountain in the Anti-Lebanon mountain range. The name “Sirion” is of Sidonian origin, as noted in the Scriptures, and it reflects the cultural and geographical interactions between the Israelites and their neighboring peoples.

Biblical References:

Sirion is mentioned in several passages within the Old Testament. In Deuteronomy 3:9, the text states, “the Sidonians call Hermon Sirion, and the Amorites call it Senir.” This verse highlights the different names used by various cultures for the same geographical landmark, indicating the mountain’s significance across different regions and peoples.

Psalm 29:6 also references Sirion in the context of God’s majestic power: “He makes Lebanon skip like a calf, and Sirion like a young wild ox.” Here, Sirion is poetically depicted as part of the natural world that responds to the voice of the Lord, emphasizing the mountain’s grandeur and the divine authority over creation.

Geographical Significance:

Mount Hermon, or Sirion, is the highest peak in the Anti-Lebanon range, reaching an elevation of approximately 9,232 feet (2,814 meters). It is located at the intersection of modern-day Syria, Lebanon, and Israel. The mountain’s snow-capped peaks are visible from great distances, making it a significant landmark in the region.

Cultural and Historical Context:

The use of different names for Mount Hermon, such as Sirion and Senir, reflects the diverse cultural influences in the ancient Near East. The Sidonians, a Phoenician people, referred to the mountain as Sirion, while the Amorites, another ancient group, called it Senir. This diversity in nomenclature underscores the mountain’s importance as a boundary marker and a site of cultural exchange.

In biblical history, Mount Hermon is associated with the northern boundary of the land promised to the Israelites. Its strategic location and imposing presence made it a significant feature in the territorial descriptions found in the Scriptures.

Theological Implications:

In the biblical narrative, Sirion serves as a symbol of God’s creation and power. The references to Sirion in the Psalms and other poetic texts often highlight the majesty and strength of the Lord, who commands the natural world. The mountain’s enduring presence in the biblical landscape serves as a reminder of the Creator’s sovereignty over all the earth.

Conclusion:

While Sirion is not a central theme in the biblical narrative, its mention in Scripture provides insight into the geographical, cultural, and theological context of the ancient Near East. As a part of God’s creation, Sirion stands as a testament to His power and the interconnectedness of the peoples and lands described in the Bible.

The voice of the Lord — thunder and lightning — flashes forth flames of fire (verse 7).

The KJV reads:

7 The voice of the Lord divideth the flames of fire.  

Henry says:

Fires have been kindled by lightnings and houses and churches thereby consumed; hence we read of hot thunderbolts (Ps 78 48)

Gill provides the following literal and spiritual interpretations:

The voice of the Lord divideth the flames of fire. Or “cutteth with flames of fire” {e}; that is, the thunder breaks through the clouds with flames of fire, or lightning, as that is sometimes called, Psalm 105:32; and with which it cleaves asunder trees and masts of ships, cuts and hews them down, and divides them into a thousand shivers. Some refer this, in the figurative and mystical sense, to the giving of the law on Mount Sinai {f}, on which the Lord descended in fire, and from his right hand went a fiery law; but rather this may be applied to the cloven or divided tongues of fire which sat upon the disciples on the day of Pentecost, as an emblem of the extraordinary gifts of the Spirit bestowed on them; though it seems best of all, as before, to understand this of the voice of Christ in the Gospel, which cuts and hews down all the goodliness of men, and lays them to the ground, Hosea 6:5; and is of a dividing nature, and lays open all the secrets of the heart, Hebrews 4:12; and, through the corruption or human nature, is the occasion of dividing one friend from another, Luke 12:51; and like flames of fire it has both light and heat in it; it is the means of enlightening men’s eyes to see their sad estate, and their need of Christ, and salvation by him; and of warming their souls with its refreshing truths and promises, and of inflaming their love to God and Christ, and of setting their affections on things above, and of causing their hearts to burn within them.

The voice of the LORD shakes the wilderness; the LORD shakes the wilderness of Kadesh (verse 8).

Henry says this can be taken literally and apply equally to Israel’s enemies:

the wilderness of Kadesh also was in like manner shaken (v. 8), the trees by winds, the ground by earthquakes, and both by thundersthe Moabites and Ammoniteslay about the wilderness of Kadesh.

Gill tells us:

… the Lord shaketh the wilderness of Kadesh; which was the terrible wilderness that the children of Israel passed through to Canaan’s land; the same with the wilderness of Zin, Numbers 33:36; and was called Kadesh from the city of that name, on the borders of Edom, Numbers 20:1;

He also gives us a Messianic interpretation:

The voice of the Lord shaketh the wildernessand may mystically signify the preaching of the Gospel among the Gentiles, and the consequence of it. The Gentile world may be compared to a wilderness, and is called the wilderness of the people, Ezekiel 20:35; the inhabitants of it being ignorant, barren, and unfruitful; and the conversion of them is expressed by turning a wilderness into a fruitful land, Isaiah 35:1; and the Gospel being sent thither has been the means of shaking the minds of many with strong and saving convictions; which made them tremble and cry out, what shall we do to be saved?

The voice of the Lord causes the oaks to whirl, and strips the forest bare; and in his temple all say, “Glory!” (verse 9).

The KJV renders it:

9 The voice of the Lord maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory.

Note that the KJV verse mentions the hinds calving, versus the NIV’s verse 6.

Henry speaks of the importance of public worship:

In the kingdom of grace. Here his glory shines most brightly, [1.] In the adorations he receives from the subjects of that kingdom (v. 9). In his temple, where people attend his discoveries of himself and his mind and attend him with their praises, every one speaks of his glory. In the world every man sees it, or at least may behold it afar off (Job 36 25); but it is only in the temple, in the church, that it is spoken of to his honour. All his works do praise him (that is, they minister matter for praise), but his saints only do bless him, and speak of his glory of his works, Ps 145 10.

Gill says similarly and discusses the effect of the Gospel:

this may be applied to the Gospel, which is the means of bringing forth souls to Christ by his churches and ministers; who may very fitly be compared to hinds for their love and loveliness, their swiftness and readiness to do the will of Christ, and their eager desires after communion with him, Proverbs 5:19;

and discovereth the forests; or “maketh bare” {h}: by beating off the leaves and branches of trees, and them to the ground; or by causing the wild beasts that frequent them to retire to their holes and dens; which effects are produced by thunder; and this aptly agrees with the Gospel, which is a revelation of secrets, of the thickets and deep things of God; of his counsel, covenant, mind, and will; and of the mysteries of his grace to the sons of men, and generally to babes, or men of their capacities; and of its stripping them of all their own righteousness, and dependence on it;

David proclaims that the LORD sits enthroned over the flood; the LORD sits enthroned as king forever (verse 10).

Henry says:

He sits King for ever; no period can, or shall, be put to his government. The administration of his kingdom is consonant to his counsels from eternity and pursuant to his designs for eternity.

Gill points out that the first half of the verse refers to Noah’s flood:

The Lord sitteth upon the flood,…. Noah’s flood; which is always designed by the word here used, the Lord sat and judged the old world for its wickedness, and brought a flood upon them, and destroyed them; and then he abated it, sent a wind to assuage the waters, stopped up the windows of heaven, and the fountains of the great deep, and restrained rain from heaven; and he now sits upon the confidence of waters in the heavens, at the time of a thunder storm, which threatens with an overflowing flood; and he remembers his covenant, and restrains them from destroying the earth any more: and he sits upon the floods of ungodly men, and stops their rage and fury, and suffers them not to proceed to overwhelm his people and interest; and so the floods of afflictions of every kind, and the floods of Satan’s temptations, and of errors and heresies, are at his control, and he permits them to go so far, and no farther;

yea, the Lord sitteth King for ever: he is King of the whole world, over angels and men, and even the kings of the earth; and he is also King of saints, in whose hearts he reigns by his Spirit and grace; and the Gospel dispensation is more eminently his kingdom, in which his spiritual government is most visible; and this will more appear in the latter day glory, when the Lord shall be King over all the earth; and after which the Lord Christ will reign with his saints here a thousand years, and then with them to all eternity, and of his kingdom there shall be no end.

David concludes with a hearty and heartfelt benediction (verse 11): ‘May the LORD give strength to his people! May the LORD bless his people with peace!’

Henry explains these blessings:

First, He will qualify them for his service: He will give strength to his people, to fortify them against every evil work and to furnish them for every good work; out of weakness they shall be made strong; nay, he will perfect strength in weakness. Secondly, He will encourage them in his service: He will bless his people with peace. Peace is a blessing of inestimable value, which God designs for all his people. The work of righteousness is peace (great peace have those that love thy law); but much more the crown of righteousness: the end of righteousness is peace; it is endless peace. When the thunder of God’s wrath shall make sinners tremble the saints shall lift up their heads with joy.

Gill looks to Christ:

The Lord will give strength unto his people,…. His special people, his covenant people, whom he has chosen for himself; these are encompassed with infirmities, and are weak in themselves; but there is strength for them in Christ: the Lord promises it unto them, and bestows it on them, and which is a pure gift of his grace unto them; this may more especially regard that strength, power, and dominion, which will be given to the people of the most High in the latter day; since it follows, upon the account of the everlasting kingdom of Christ;

the Lord will bless his people with peace: with internal peace, which is peculiar to them, and to which wicked men are strangers; and which arises from a comfortable apprehension of justification by the righteousness of Christ, of pardon by his blood, and atonement by his sacrifice; and is enjoyed in a way of believing; and with external peace in the latter day, when there shall be no more war with them, nor persecution of them; but there shall be abundance of peace, and that without end; and at last with eternal peace, which is the end of the perfect and upright man; and the whole is a great blessing.

Henry asks us to heed God’s other, gentler voice, that of the Gospel:

Whenever it thunders let us think of this psalm; and, whenever we sing this psalm, let us think of the dreadful thunder-claps we have sometimes heard, and thus bring God’s words and his works together, that by both we may be directed and quickened to give unto him the glory due unto his name; and let us bless him that there is another voice of his besides this dreadful one, by which God now speaks to us, even the still small voice of his gospel, the terror of which shall not make us afraid.

May all reading this enjoy a blessed Sunday.

Britain’s Terminally Ill Adults (End of Life) Bill remains in the House of Lords.

Its fifth Committee reading took place on Friday, January 9, 2026.

I watched the final three hours of the debate and was not surprised at what I heard. Unless something dramatic happens, this legislation will be rushed through. The fact that it is a Private Member’s Bill originating in the House of Commons via Kim Leadbeater MP (the late Jo Cox’s sister) and a fortuitous (for some) Speaker’s lottery draw placing it first guarantees it will not have the desired scrutiny to protect vulnerable members of the public from legislated death.

Lord (Charles) Falconer is the Lords’ sponsor of the legislation. Those of us who are long enough in the tooth will recall that Charlie was not only a former flatmate of Tony Blair in their younger years but also the only known person to have served as Solicitor General as a peer. My late nearest and dearest was suspicious of Blair and all his cabinet because a number of them, Falconer included, were Scots: ‘They’re out to destroy our constitution through legislation’. And, lo, nearly 30 years later, so it would seem. There is no way we can easily undo what New Labour did, particularly to England. Charlie Falconer played a big part in that.

Supporters of this euthanasia bill, as I call it, fear that it will be filibustered in the Lords and not make it into legislation before the current parliamentary session ends.

January 8: Lord Falconer’s motion

To this end, on Thursday, January 9, Lord Falconer put forward a motion in the Lords requesting that everyone get a move on. Excerpts from Hansard follow (emphases mine):

Over 1,000 amendments in Committee have been tabled, arranged into approximately 84 groups. So far, we have spent in total some 32 hours in this House scrutinising the Bill, and we have another 50 hours scheduled. However, in four days of Committee—about 17 hours—we have considered only 10 groups. If we continue at the rate we are going, this House will fail to complete the process of scrutiny. We will reach no conclusions on the Bill as to how it should be amended or whether it should return to the Commons. Instead, the Bill will fail through lack of time—this despite the fact that it came to this House in June of last year after extensive scrutiny in the Commons and received in this House an unopposed Second Reading after a two-day debate with 110 speakers …

This House works best when we work together, exercise self-restraint and undertake scrutiny that reaches conclusions on legislation. For self-regulation to retain respect—and I most certainly believe it should continue—this House has to be effective in reaching conclusions.

The Government are neutral on this Bill and will, I know, remain so. As sponsor of the Bill, I am grateful for the time that has been made available so far for consideration of it. But, as I have said, if we continue at this pace, we will fail in our responsibility to scrutinise the Bill.

The purpose of my Motion today is to give the House the opportunity to express a view on whether your Lordships want this House to complete its scrutiny and, if the Bill passes Third Reading in this House, to send it back to the Commons in time for it to complete all its stages before the end of this parliamentary Session

If the Motion passes, I would hope that all sides can be brought together through the usual channels to achieve a reasonable, informal but effective process to complete the passage of the Bill through this House—taking into account, of course, the needs of the House staff. This remains a Private Member’s Bill, and extra time should not involve any time that would otherwise be for government business.

Baroness (Angela) Smith of Basildon is the Leader of the House of Lords and Lord Privy Seal. She said, in part:

… on timings, colleagues will be mindful that the House is due to sit again at 10 am tomorrow morning further to consider amendments to the Bill. Noble Lords will need to come to a decision this evening on the Motion of the noble and learned Lord, Lord Falconer. In light of tomorrow’s sitting time, I hope that the House will not sit too late. If necessary, the Chief Whip or I may return to the Dispatch Box to advise colleagues if it looks as if proceedings are not coming to a timely conclusion.

She did so on Friday, more about which below.

Conservative peer Lord (Kevin) Shinkwin, who is disabled and opposed to the proposed legislation, contributed remotely because of the bad weather:

I suggest that the Motion overlooks the reason why we have had to spend so much time to date considering amendments, for surely, as with any Bill, we can only ever work with what we have been given—in this case, by the other place. The volume of amendments and the time taken to consider them therefore reflect the quality, or lack thereof, of the Bill that was sent to us.

… We should surely be heartened by how much it is appreciated that we take our duty to scrutinise so seriously. We are simply doing our job without fear or favour as Parliament’s revising Chamber.

In conclusion, I am reminded of a wonderfully wise Scottish saying from the 16th century, which I believe this Bill shows has stood the test of time: “You can’t make a silk purse out of a sow’s ear”. Our procedures are being followed appropriately and reasonably. If any Bill is so poorly drafted and so unsafe, surely the question is not so much whether the Bill deserves more time, but whether yet more time could transform it.

Indeed, over 400 amendments to this bill have arisen in the Lords. Surely, something is wrong.

One peer suggested not repeating what had been said before during other debates — and rightly so.

Lord (Simon) Stevens, head of NHS England during the pandemic (take that how you will), uttered words quoted again on Friday. The Government has no intention of publishing a plan for palliative care until this legislation is passed. Surely, the timeline should be the other way around, in order to avoid unneccessary deaths:

over the first few days of Committee, some pretty significant matters of substance have arisen. We are not going to rehearse them now, but they are around capacity, choice, vulnerable groups and eligibility. While agreeing with the noble and learned Lord, Lord Falconer, the sponsor, that we need to find a way of coming to some judgments on these questions, what process does he envisage for that? The guidance that those who have put down probing amendments in Committee have got back from the Government—precisely because the Government do not want their fingerprints all over this Bill—has been, shall we say, Delphic or elliptical. The phrasing that Ministers have used time and again has been, “If you are contemplating coming back with an amendment such as that on Report, then you will need to do further work to make sure it is fully workable, effective and enforceable”, but then there is no subsequent work to bring that about. If we are going to have a substantive debate on Report, so we can get these safeguards in place, we are going to need to see that.

Finally, I would like to ask a question of the Government. For those of us who have concerns about the interaction between this legislation and the state of the health service, social care and palliative care, it would be very helpful if we could have more clarity soon from the Government on how they see those interactions happening. Yesterday, in the House of Commons Health and Social Care Committee, the Minister responsible for palliative care said that the Government would not publish their detailed modern framework for palliative care until, in effect, after this Bill had supposedly already passed through Parliament, which seems to me a dangerous reversal of the timetable that we require. It would be excellent to hear from the sponsor of the Bill and from the Government how they can help the House constructively engage on Report on some of the safeguards which are, in my judgment, clearly needed.

We then saw another Blairite appear — Baroness (Margaret) Jay of Paddington — daughter of the late Prime Minister James Callaghan. She also served (just as the aforementioned Baroness Smith of Basildon) as Leader of the House of Lords and Lord Privy Seal (1998-2001). I am a fairly regular viewer of the Lords’ proceedings and have not seen Baroness Jay participate in recent years until now:

I hope that this Motion will be accepted, that we will go through with our very important work, that we will send the Bill back to the Commons in time for it to be appropriately considered there and—it is very important to say—that we regain our reputation for honest, lengthy, astute scrutiny and great authority on this subject.

Hmm.

Lord (Kenneth) Baker of Dorking, former Conservative Home Secretary and Education Secretary in the Thatcher and Major years, was next to speak. He signalled that times had changed since the Lords first debated euthanasia some years ago:

I support the Motion in the name of the noble and learned Lord, Lord Falconer, because I remember debates in this House on assisted dying over 20 or 25 years ago—the noble Baroness [Jay] spoke in them, as did the noble Baroness, Lady Finlay. We have always taken a great interest in it.

It is very clear that in this House there is a small group who are passionately for assisted dying and a small group who are positively against it. As the noble Lord, Lord Carlile, said, it is very difficult to bring them together. The speech that he made today was very similar to the speech that he made about three weeks ago, asking for common sense to prevail and that we should discuss what the amendments should be. I applaud that approach, but it appears that the people moving the amendments do not want that to happen. They do not want the Bill to pass at all. That was very clear in the early debates I remember of 25 years ago. They are just not going to accept amendments; they want the Bill to be blocked …

people do know that we are being subjected to a filibuster in this House by a relatively small number of Members. It goes back to those early debates. The main argument against assisted dying, way back 25 years ago, was the sanctity of life. That has virtually disappeared, apart from the fact that two bishops mentioned it at Second Reading.

Then it was said, “No, palliative care is the answer to assisted dying”. No party, in its next manifesto, is going to commit to spending a huge amount of money on palliative hospitals. That would be at the expense of capital expenditure on the health service. So it is up to the House to find a way of coming to a conclusion.

Sadly, it appears as if he could be correct, although the assertion that palliative care costs more than it saves came up for debate on Friday.

Interestingly, however, Baker reminded everyone on how parliamentary debates went on until the wee hours of the morning, if not overnight — incidentally, something else that Blair put paid to, to make Parliament ‘family friendly’ as more young mothers had entered the Commons by 1997:

When I was a junior Minister in the House of Commons, a Bill was being filibustered and I sat not only to midnight but to breakfast, and to lunch the following day. Eventually, we got the Bill through. So it is in the hands of the House, even if the Front Benches are quite reluctant, because they do not like to take their sticky claws off controlling the agenda of the House. But, if they cannot find a way, there are other ways in which the debate can be reasonably finished and addressed this time.

The Conservative peer Lord (David John Maclean) Blencathra laid the blame at Charlie Falconer’s feet — and rightly so. Falconer has done nothing constructive to address the amendments against the Bill:

… tomorrow, we will be discussing major amendments on palliative care, and many of them are quite different. If the noble and learned Lord were to stand up early on and say, “I like the principles of Amendments X, Y and Z, and I promise to go away and come back on Report with a better version of them”, I suspect we would make rapid progress. So it is in the noble and learned Lord’s hands to get this done in the next 10 days, and he should not blame those who are willing to talk about amendments which he gives the impression he would never accept in a month of Sundays.

Crossbencher Baroness (Sheila) Hollins called the peers’ attention to the unusual structure of the Bill and suggested that a Royal Commission be established to work through it first:

With the help of the House of Lords Library, I have been looking at balloted Private Members’ Bills from the House of Commons ballot that reached First Reading in this House in the 10 years from the start of the 2015 Session. It is very interesting.

In the other place [the Commons], of course, ballot Bills are introduced by title only, with the full text appearing or changing at later stages. But the full text version as brought from the Commons provides a consistent and analytically robust basis for comparison. The average length of the Bills in that 10-year period was 8.8 pages, with a mean of five clauses. In contrast, this complex Bill, heralding major social and societal changes, has 51 pages, with 59 clauses. So it is hardly surprising that it needs lengthy scrutiny.

Eight of these pages were actually added by the sponsor [Falconer] on Report, with little or no discussion. In the other place, 92% of the amendments tabled by Members other than the sponsor were not even debated, and just seven were put to MPs for decision. This data refutes the misleading impression being given in the national media, which suggests that your Lordships’ House is delaying progress by tabling and debating amendments, as in reality they are needed to improve the safety and care of patients.

I suggest that counting the number of amendments is misleading, because many are consequential on the change proposed. As my noble friend Lord Carlile suggested, there are about 10 major issues. The noble and learned Lord has not said which amendments, if any, even those recommended by the royal colleges and patient advocacy groups, he is willing to accept. Members are waiting for his active engagement and for a bit of give and take.

In the past 10 years, only 66—about a third—of all balloted Private Members’ Bills have become law. Of these successful Bills, the vast majority were government handouts or had explicit government support. Nobody can argue against scrutiny, and I am glad that the noble and learned Lord [Falconer] has recognised that a Bill of this length and complexity does not fit the usual model of a Private Member’s Bill. I have concluded that the kindest thing for the Government to do would be to seek to establish a royal commission to give this weighty issue the attention that it deserves. We cannot do it justice through the Private Members’ Bill process, but I agree that it needs time.

The Conservative peer Lord (Edward) Garnier, former Solicitor General for England and Wales, asked:

perhaps the daft laddie question. Is he, or are the Government Front Bench, able to tell us how many days and what dates they think will be required for the Bill to get through its passage in Committee, on Report—bearing in mind that there may well be Divisions on Report—and then at Third Reading, so that proceedings here will be completed in adequate time before the end of the parliamentary Session, before it goes back to the other place?

it would be enormously helpful if he could put some meat on the bones of “reasonable time”—the phrase he uses in his Motion. That would inform us in a very helpful way. If he cannot do it, perhaps the Government Front Bench could do so instead.

Another Conservative, Baroness (Elizabeth) Berridge, also said, as had others, that Falconer had not put forth any countering amendments to those with which he disagreed:

… I have looked at the Order Paper under Clause 43 and there are a number of amendments, but still none from the noble and learned Lord in relation to these matters, so I am now going to have to go to the Public Bill Office to get my amendments drafted not knowing what the noble and learned Lord’s position was when he gave that evidence before Christmas. That is the type of issue of process that is causing more time to be used in your Lordships’ House. I have about 15 amendments down, so I am concentrating on a handful of the issues, which I believe is the way I have behaved with any Bill before your Lordships’ House to date.

In the end, the motion passed — regardless of what peers think about the legislation. Nearly everyone wants a decision one way or the other.

The disconcerting element in all of this is Falconer says that if peers wish to discuss points of disagreement with him, they are welcome to do so. However, that would be privately. Surely, a subject of this magnitude should be debated in public so that we all have an understanding of what is happening throughout.

January 9: fifth Committee session

Incredibly, Hansard’s transcript of Friday, January 9’s proceedings was online by the end of the afternoon.

I will go through the major issues of the debate which might not enable any finalised legislation to work as billed, so to speak.

Judges, not panels: Amendment 120

Our court system is on overload. Justice Secretary David Lammy wishes to abolish trial by jury in some cases in order to work through the backlog. That is wrong, but is another subject for another day. Euthanasia legislation would see the backlog worsen.

Crossbencher Lord (Alex) Carlile of Berriew, a barrister, discussed the difference between judges and/or recorders (part-time judges) or ‘panels’ — a psychiatrist, social worker and judge — reaching a decision on the right to terminate one’s life in case of serious illness. Lord Carlile points out that judges were shifted to panels early on in the proposed legislation:

The issue of principle is whether permission for assisted suicide should be given by the court or via a panel. The promoters’ original intention was very clear: it was to be a court-based process. But by amendment they moved their choice to the panel procedure that currently appears in the Bill. I believe that they had two main reasons. First, the courts may not have enough judges to deal with the volume of applications they expect. The court in question at that stage was simply the High Court of Justice Family Division. Secondly, it might prove more difficult to obtain permission from a court than from the panel as now described.

As to the judges, Amendment 120 offers a simple and sound solution that I am surprised had not been thought of before. It would broaden the range of judiciary who would be designated to reach these momentous decisions, which involve the deliberate participation of one individual in bringing about the death of another. That a judge should be involved is, I suggest, self-evidently appropriate and what we should expect, given that third-party participation in a death would otherwise involve the offence of murder. I remind your Lordships that murder is defined as being involved in bringing about the death of another with the intent to kill or do grievous bodily harm.

Decisions about whether life support should be switched off are regularly heard by judges of the Family Division of the High Court, as are other extremely important decisions concerning family life, including matters affecting contact between parents and their children. There are, however, only 20 High Court judges in the Family Division, including the president. But, around the country, there are more than 40 designated family judges: specialist circuit judges who deal with the most difficult and important cases. By adding those 40-plus designated judges into the cohort of judges who would decide cases envisaged by this Bill—they were not envisaged as part of the process originally—there would, I suggest, be an ample supply of skilled and diverse expert judiciary, who would provide confidence-inspiring judgment in this important and difficult new area of the law.

The training of judges is very important in this context. The Judicial College provides expert training for all judges, including in specialist jurisdictions. There are those in this Chamber who have acted both as students and tutors in the work of the Judicial College. I add that there is a cohort of recorders, who are part-time judges, who could fill any listing gaps caused by this new jurisdiction

The experience of judges, honed in practice in which, from time to time, they all encounter examples of the most egregious and devious behaviour, together with the forensic nature of the court process, promises a reasonable prospect of fair and proper decision-making

Lord Shinkwin was concerned that, even with the addition of specialist circuit judges, the system would be even more overwhelmed than ever. He also objected to the word ‘may’ in one of the clauses, which could be used adversely:

… the word “may” in subsection (2) of the proposed new clause in Amendment 120, and how this could be interpreted. It currently says:

“The President of the Court may direct that the application may be heard and directions given by a judge of the Family Division or by a circuit judge who is a designated family judge”.

“may” is an ambiguous word implying optionality, so it is always a red flag … in this context it might simply mean “This law would permit” …

I am sure I am not alone in believing that the slightest risk of assisted dying applications being nodded through over time has to be strenuously guarded against, not least given that Sir Nicholas Mostyn cautioned against the High Court’s involvement in a previous incarnation of this Bill being no more than a symbolic rubber stamp.

Defining ‘assisted suicide’ and ‘assisted dying’: Amendment 120

Baroness Hollins raised the difficulty in defining suicide and assisted dying in today’s ethics:

I am aware that many people would prefer the term “assisted dying” because of the stigma associated with the term “suicide”. The Bill rather contradicts itself by adopting the term “assisted dying” while attempting to modify these other statutory provisions that concern assisted suicide. That creates both conceptual and legal ambiguity. If Parliament is being asked to authorise assisted suicide, then it follows that such decisions fall within the proper domain of the courts. For that reason, among others, I support my noble Lord, Lord Carlile’s amendment that would replace the assisted dying review panel with a court-supervised process.

Amendment 120 appropriately moves decision-making from the medical to the legal sphere. Assisted dying is not a medical treatment; it is an act with profound societal implications, and it therefore requires, I suggest, judicial rather than clinical oversight. For that reason, I believe that it does not belong in the National Health Service. Under the proposed model, doctors would continue to provide expert medical evidence confirming diagnosis and prognosis, but the final authorisation would rest with a judge. That judicial scrutiny provides a stronger safeguard against errors, and enhances transparency and public confidence in the system by placing responsibility for these irreversible decisions in the courts, where I believe they properly belong.

Lord Garnier posited whether Lord Falconer would accommodate Lord Berriew’s proposal of adding more judges:

There are plenty of very bright and capable judges in the other divisions who, if required, could apply themselves to these sorts of cases. So, we are not going to be short of personnel; what we are short of is a decision of this House to agree with the position of the noble Lord, Lord Carlile, or something like that. It may well be that the noble and learned Lord, Lord Falconer, will come up with a way of dealing with the gap between him and the noble Lord, Lord Carlile, as one of these 10 thematic discussions, so we get a workable, just and publicly respected system which, if we are to have a Bill, allows the public to feel confident that it will work properly.

Arriving at an informed choice: Amendment 26

Baroness (Ilona) Findlay of Llandaff, the first Consultant in Palliative Medicine in Wales, spoke about the importance of arriving at an informed choice for the patient:

The amendment ensures that all terminally ill persons seeking to take up assisted dying support have had their needs assessed by a multiprofessional specialist palliative care team and met to the extent necessary to enable them to decide whether such care would affect their wish to end their life.

My Lords, we move on to a group of amendments that are extremely important and, in some ways, complementary to those in the previous debate. Autonomy is the lodestar of the Bill. The amendments in this group are designed to reinforce and respect that patient autonomy; they do not block access to an assisted death but aim to ensure that people have accurate information to make informed decisions. For a decision taken, people must have three things, whatever that decision is: accurate information, the capacity to make the decision and to be making it voluntarily. Those are the fundamentals of respecting a person’s autonomy.

These amendments are to ensure that the patient has the opportunity to know what is available. They do not force a patient to be looked after by a palliative care team, and they do not stop a patient from proceeding with an assisted death. There is clear evidence from studies that underserved groups have poor access to palliative care, and there is poor understanding generally of what palliative care is and can do. General doctors often do not understand palliative care, so how can an assessing doctor give good, accurate information to a patient if they themselves have a deficit in their knowledge? It is worth noting that in a five-year medical training course it has been estimated that the average time spent on learning about palliative care is only 20 hours, and only recently has palliative care come into the finals questions. So there are thousands of doctors out there with almost no education in palliative care.

Many patients and the public do not understand palliative care either. A significant number think that assisted dying is palliative care or hospice care, while others think that palliative care simply hastens death. Sadly, misunderstandings are widespread. When patients access appropriate specialist palliative care, the desire for a hastened death is often alleviated, and they experience an improvement in quality of life that they never believed possible. But that does not apply to everybody. The role of this amendment is simply to give everyone the best opportunity to access the care that they need, whether or not they continue to pursue an assisted death and whether or not they decide to take up the opportunities that may be revealed by such an assessment. The processes relating to an assisted death can occur in parallel with, but not as an integral part of, palliative care provision.

There has been concern that palliative care teams could not cope with a sudden influx of referrals, but currently any palliative care team prioritises a patient who is in such despair that they want to die. That is basic care, a core part of the job. Palliative care will not turn its back on patients who are in despair; teams want to deliver gold standard care

In the hospice, I used to always have the care assistants as part of our weekly multidisciplinary review of patients. They had valuable insights and much to contribute. A mandatory assessment would ensure that people knew what was available. It is up to the person to decide whether to try one route or another.

Why make this mandatory? Unfortunately, the amendment to the Health and Care Act 2022, which I pushed for very hard and was glad to see come in, and which stated that palliative care is a core service, has not resulted in commissioners adequately commissioning services, in part because they themselves are ignorant of what to commission. If assessment is mandatory, commissioners must make sure that patients seeking an assisted death have a service that can provide a proper needs assessment and give them information. The patient can choose whether to try or not try.

I know that my noble friend Lady Hollins has an amendment about this, and there is indeed a definition in an amendment that has also been tabled in relation to what specialist palliative care is. To try to summarise that very quickly, it is about having the appropriate specialist skills in every setting, with advice available at all times of the day, every day, equipment and medication available, and a point of contact so that people can go back and explore and discuss things as they think more about the complexities of their situation, and they can access the support that they need.

Equal access versus lack of specialists: Amendment 51

Labour’s Baroness (Lyn) Brown of Silvertown discussed her Amendment 51, which involves the disparity of specialists across the country:

My Lords, my Amendment 51 and others would require the providers of assisted dying services to ensure that all persons seeking such services have discussed the range of end-of-life options available to them with a palliative care specialist.

The Government and proponents of the Bill have promised that end-of-life care will not suffer in order to accommodate assisted dying. I have significant reservations about whether this would be possible, and I fear a push factor, particularly for those who are vulnerable, those who are without family and, to be absolutely frank, those who are poor and cannot fund their own care. When done right, as we know, palliative care can provide a dignified end of life and alleviate the desire to hasten one’s death. Equitable access to options for end-of-life care must be a cornerstone for this Bill, which is why I have laid these amendments. I want to ensure, as far as humanly possible, that all people have and know that they have equal access to palliative care, to treatments that may extend life and to specialist teams to manage the symptoms and pain and to provide dignity.

This Committee must accept that equal access to these services, as for many public services, is not guaranteed and is rarely delivered. I give just one example, due to time. A Liverpool resident with the terrible asbestos-related mesothelioma cancer can undergo a specialist injection that has a high chance of abolishing the pain, whereas a resident of the Midlands, who may be unfit to travel to Liverpool, simply cannot because there are so few specialists trained to take this work on. Therefore, access is obviously limited.

Clauses 5 and 12 require doctors to have discussions about disease prognosis, treatments and symptomatic alleviation with patients. Clause 5 includes an offer to refer them to a specialist. Although these are important discussions, which must be had, they have to be conducted by somebody properly trained and experienced in such matters. For conditions that are specialist care cases, such as motor neurone disease, most doctors will have minimal involvement in the management of that condition and will likely not have the skills and training to adequately fulfil the duties that the Bill places on them. A specialist referral is absolutely necessary to that ensure patients are able to reach an informed decision about their care with somebody who properly understands the disease, how that disease will progress and what can be put in place to alleviate their distress and pain.

A person seeking assisted dying will be worried about their future, losing their independence and dignity and placing a huge burden on their families. A dedicated palliative care specialist would have the expertise, skill and training to provide the highest level of information and support, tailored to the individual needs of each patient, and have specialist knowledge of the condition that the patient is experiencing.

You can reach a clear, informed decision to end your own life only after having the advice and support to truly be able to weigh your options. That guarantee should absolutely be in the Bill.

Baroness Hollins echoed that assessment:

Before introducing assisted dying on a national scale, we must ensure equitable access to high-quality specialist palliative care across the country. As part of the multidisciplinary palliative care assessment, I propose that every individual applying for assisted dying should be considered for NHS Continuing Healthcare through the fast-track funding process. This is an existing, well-established process, although perhaps not well understood within primary care or perhaps even within your Lordships’ House.

Continuing healthcare provides fully funded health and social care support, including assistance with medication, mobility and activities of daily living, but it can be slow to arrange. However, the fast-track pathway exists precisely to ensure that people with rapidly deteriorating or terminal conditions can access this support within 48 hours of their request. It works in practice. It is already there; the architecture already exists.

This can make an enormous difference, enabling people to choose their place of care, arrange nursing support, secure equipment or home oxygen, and relieving families of both emotional and financial burdens at a critical time. Encouraging fast-track access to continuing healthcare within the Bill would ensure that individuals receive timely, holistic support and are not driven towards assisted dying by unmet care needs. Furthermore, patients approved for fast-tracked continuing healthcare funding are more likely to have an accurate prognosis of six months or less. Taken together, these amendments would place specialist palliative care where it belongs: at the centre of end-of-life decision-making, ensuring dignity, compassion and genuine informed choice.

Difficult circumstances affect decisions

Baroness O’Loan made excellent points about everyday, outside circumstances which could drive someone to choose euthanasia:

Very small matters can tip people into making a decision for death. Sometimes, people just give up living because their circumstances feel so difficult to them, and they may feel, in this situation, that they have no option but to opt for assisted death, when they do not want to burden their family and friends with excessive costs, including the cost of care homes. Some of these costs may seem trivial to those of us who do not have to count our money so carefully but, for those who are very poor, as I once was, getting to hospital or a hospice to visit someone who needs to be visited and whom you wish and need to visit can be very difficult. It can cost money that you do not have, and it can take time. People may have young children, and those children need to be looked after. There are all sorts of complications which ensue from the situation in which terminal illness occurs. People may not have a car, and things such as fares and buying coffee, lunch and a gift all cost money. For poor people, given the current cost of living, every penny counts. Money spent on hospital visits and other expenses is not available for food and heat. The terminally ill person may know this and may wish to spare their family.

Myths about pain relief

Baroness O’Loan also discussed myths about pain relief:

I once asked palliative care experts what the longest time was that it had taken them to bring what seemed to be untreatable pain under control when a patient was admitted to a hospice. They told me the longest it had taken them was 12 hours.

Baroness (Claire) Fox elaborated on the subject:

It is important for the Committee to note that research has shown that those who wish to hasten their own death often change their mind when they receive more information. Palliative care can mean that people who want to die then want to live, and that is important if we are going to talk about choice. It is possible that you might want to die, that you are determined you want to die in assisted death terms, having had your terminal diagnosis. But why is it that you want to die? That is the motivation behind the discussion in this group [of amendments].

One of the things that happens is that many people are frightened and fearful, and one of the things they are fearful of is pain and terrible symptoms, which by the way are often graphically described by supporters of the Bill, and I think that they can scare people. It is the idea that your pain and symptoms cannot be controlled. When I talk to supporters of the Bill—some of my friends, colleagues and members of the public—they are completely compassionate in talking about how the Bill will help people who are suffering intolerably and in excruciating pain. None of us wishes that on anyone—or, indeed, on ourselves. It is a frightening prospect.

That is actually often a fear and a dread that the right kind of care can mean will not be realised. Patients are understandably frightened of being in that kind of pain, so they need to know that …

We all know family and friends and so on who have died and who have had terminal illnesses. People will say that morphine is simply not enough to control the pain. That is the kind of thing that I would say, because I know nothing about medicine. So, it is a great relief to discover that palliative medicine resident doctors say that morphine is the tip of the iceberg for pain management. There are countless other options available, but to know this requires training and experience, which I have not got. When you are having a chat in the pub with mates—or indeed, when I was in hospital pumping in the morphine—it is good to know that somebody, somewhere, has got the experience. That is the palliative care specialist and every terminally ill patient should at least be offered the option to go to see one. This is a modest but meaningful addition to the Bill and I hope that the noble and learned Lord, in the spirit of listening, accommodating and compromise that we heard about last night, will make changes to the Bill accordingly.

Lord Stevens’s words about palliative care policy being delayed

Baroness Fox made reference to Lord Stevens’s aforementioned comments about a palliative care policy being delayed until this Bill passes Parliament:

In relation to the point made by the noble Lord, Lord Stevens, yesterday, it was a shocking revelation that the Minister responsible for palliative care said that the Government would not publish their modern framework until after the Bill had passed through Parliament

I was not trying to imply some conspiratorial holding back; it is just that the noble Lord, Lord Stevens, said this was

“a dangerous reversal of the timetable we require.—[Official Report, 8/1/26; col. 1416.]

‘Pressure’ missing from legislative terms in the Bill

Baronesses Berridge and Grey-Thompson (Tanni), the former Paralympian, had an exchange on the change of wording, which removed ‘pressure’ from the Bill.

Berridge observed the change then asked:

The noble Baroness used the phrase “moral pressure”. I mentioned in my speech that this is a fundamental change. If Clause 3 has gone, not by way of clause stand part, then actually, “pressure” has now gone from the test here. We now have “undue influence or coercion”, not “dishonesty, coercion and pressure”. Does she have any view—I mentioned domestic abuse victims—on whether that makes any change to the safety of the Bill for disabled people?

Grey-Thompson responded:

Oh, absolutely: I think pressure is something incredibly important that we have to assess. Certainly, from the huge number of disabled people I have spoken to, pressure comes in many different ways, and it is very difficult to detect. If we do not take that seriously, I think people will be coerced into thinking that this is their only option, rather than that they have a range of options.

The impracticality and impossibility of people — and money

Crossbencher Baroness Nuala O’Loan raised the vital questions of where the people and money would come from to make this work:

There are only 29,500 social workers in England and Wales, according to the impact assessment. There are quite simply not enough of them to care for and protect children and vulnerable adults now, so what element of the crucial and challenging work of child and vulnerable adult protection would be sacrificed to support the existence of assisted death panels? This is a very real question. The Royal College of Psychiatrists has said consistently that it cannot support the Bill, and there is a major shortage of registered psychiatrists. 

As the noble Lord, Lord Pannick—and, indeed, the noble Lord, Lord Carlile—said, the Bill requires that the legal member of the panel holds high judicial office, is a KC, etcetera. But there are currently only 107 High Court judges, 20 Family Division judges and 41 designated judges, and our KCs tend to be fairly well occupied. Nearly 104,000 children were trapped in the family court backlog during 2023. The average time for dealing with cases involving children—very important cases—is 43 weeks, and there are currently thousands of couples and nearly 20,000 children waiting for hearings. Given the delays, and despite the intervention of the noble and learned Baroness, Lady Butler-Sloss, I do not believe that family court judges would be available to act as legal members—yet the decisions by the panel required by the Bill must be subject to time pressure, because there is the requirement of death within six months. Even if we allowed only three hours a case, at the lowest figure of 6,000, we would need 54,000 hours of members’ professional time. If the figure was 5%, it would rise to 270,000 hours.

How is this to be funded? How are these professionals to be trained, supervised and managed? What will be the cost of the panel members and the administration of the panels? The impact assessment provides no answers to these questions. Where is the money coming from? It is not coming from savings in care, because most palliative care is actually provided by donations from the public; only 30% is funded by the state. Therefore, the system now in the Bill is simply unsafe. It provides virtually no protection for the weak and vulnerable; it is not workable.

She also said:

There is also a problem about the cost of lawyers. The current fees for the family court range from £579 to £200 per solicitor per hour. Noble Lords can calculate what this would cost a family seeking to be represented in the court. The assumption must be that this will not be publicly funded. The PAC recently published a report about access to legal aid. It states that about 24% of the population, often those most in need of legal assistance—disabled people or those living in poverty—are excluded from the remote access now provided by digital means.

These matters should have been considered in a public consultation, but there was none. There should have been an assessment of risk and cost, but there was none. If judges are to make these decisions, we need more judges. It is not enough to say that judges will deliver if we tell them to. The reality, as we know from examining and observing the operation of the courts, is that cases are delayed. There are 80,000 cases alone waiting in the criminal justice system for trial. Rape cases are being listed for hearing in 2029. How are we to care for rape victims and other litigants when we are also providing this extra urgent need to make determined applications for assisted death? I therefore ask the Minister: how do the Government propose to resource even the panels’ work? Is the intention to designate other judges who sit largely in the Crown Court? A person making an application will have six months to live, so this is going to be urgent in any situation.

Opponents cut off at the end

At 2:30, a half-hour before the expected adjournment, things got tense.

Labour’s Baroness (Margaret) Wheeler, the Labour Lords’ Deputy Chief Whip, did not wish to allow any further comments so that the House could adjourn comfortably at 3 p.m. She said:

We are very short of time.

The newish Conservative peer, Lord (Paul) Goodman, wasn’t having any of it:

I have an amendment to which I have not yet been able to speak. Surely it is right and proper that those of us who have tabled amendments should be able to speak—especially where, as is true in my case, a noble Lord was a member of the Select Committee that examined this Bill. If the Committee will allow it, I would like briefly to quote some of the evidence that we heard …

I will be extremely brief but, as I said, I have tabled an amendment and have been waiting patiently to speak to it, if I may. My Amendment 394 would require the assessing doctor to arrange, and require the person to attend, a consultation with a palliative care specialist. Like the noble Baroness, Lady Finlay, who moved the lead amendment in this group, and the noble Baroness, Lady Smith, who spoke earlier, I was on the Select Committee. I will not repeat the evidence that the noble Baroness, Lady Smith, quoted, but I shall very briefly quote a little more, because the merit of having these Select Committee reports is that the House hears them … 

I could quote more, but because of the time constraint, I will come to a conclusion, as requested.

My conclusion is this. When the noble and learned Lord, Lord Falconer, gave evidence to our committee, he stressed at the start that the guiding principle of the Bill is autonomy, but autonomy is compromised if there is not real choice. To those who say that you cannot have real choice between assisted dying and palliative care because the palliative care is not available, my response is that that is precisely why this should have been considered by a royal commission, rather than being brought into this Bill, which has been so heavily criticised by two Select Committees of this House. However, we are where we are, this is the Bill as we have it, so I wait to hear from the sponsor of the Bill which of these amendments he is prepared to accept and, if he is not, which amendments he himself will bring forward in due course.

Supporters of the Bill shouted ‘Front Bench!’ in an effort to subdue not only Lord Goodman but also Lord (Donald) Curry of Kirkharle and Baroness Grey-Thompson.

Then, Lord (Mark) Harper, a recent Conservative Secretary of State for Transport, rose, with other peers shouting, ‘No!’

He, too, mentioned Lord Stevens:

No, I am sorry, there is no requirement in the Companion that you can speak in a debate only if you have tabled an amendment. If we want to finish at 3 o’clock, we can either go slightly past 3 o’clock or we can stop at 3 o’clock and resume this group next week. I wish to make one point that has not yet been made and which I think is pertinent to the debate, and I believe I am perfectly in order doing so.

The point is this. Two Members have raised the valuable contribution made in yesterday’s procedural debate by the noble Lord, Lord Stevens of Birmingham—a man who knows what he is talking about on the NHS, as he ran it for a number of years—about the timetable for the Government to publish their modern framework for palliative medicine. He said that, at the moment, that framework is likely to be published after Parliament has considered the Bill, and he felt that that was the wrong way around. The reason that matters is that the Government have published a 10-year plan for the NHS, and nothing in that plan will significantly change the provision of palliative care in England.

We know that only about half the people who require specialist palliative care are able to get it, and that the Bill’s sponsor, the noble and learned Lord, Lord Falconer of Thoroton, believesor believed and still believesthat good palliative care is a prerequisite for there to be assisted suicide, so I think it very important that the Minister answers the question and confirms that the Government will at least think about publishing the modern framework for palliative care before we get to Report on the Bill, so that this House can make a properly informed decision about the amendments before it on palliative care.

Then Lord Blencathra stepped in, also saying that the guidelines for Lords debates were flexible. One could terminate the day’s debate and resume it next week:

My Lords, this is a self-regulating House, and that does not mean that a Government Whip can regulate who can speak and who cannot. I echo the point made by my noble friend. If the only way one can speak in these debates is to sign amendments, I know what to do in future.

I spoke for five minutes on the Friday before Christmas and said not a peep in the debate earlier today because it was not my speciality. I have been waiting here for two hours to make a speech on palliative care, and we seem to have been refused the right to do so because the Government Whip wants us not to say anything so that we can finish at 3 o’clock. I agree that we can finish at 3 o’clockit is a simple matter for the House to adjourn and come back to polish off this matter next Friday morningbut it would be absolutely outrageous for noble Lords who have not had a chance to speak at all on palliative care to be refused the right to do so because the Government have imposed an arbitrary timetable on us.

Baroness Wheeler retorted, seemingly contradicting herself:

My Lords, it is not an arbitrary timetable. Many people have spoken on palliative care both at Second Reading and today, and I respect that totally. I am just saying that we need to respect the rules of the House to be able to adjourn. It is better if we finish this amendment so that we can start the next session with a new debate.

Another peer reminded Blencathra of last night’s motion.

Blencathra was not moved:

I respect what the noble Baroness has said, but it is also the case that it is disrespectful to Members who have prepared speeches, wishing to say something on palliative care, and who deliberately stayed quiet in previous debates so that they could make a point on a subject in which they are interested. They are now being deprived of the opportunity to do so.

Disappointly, the Conservative spokesman, Lord (Syed) Kamall, agreed with Labour! He then did his summing up for the Conservatives.

Baroness (Alison) Levitt, who is married to Lord Carlile (formerly a Liberal Democrat), responded for the Government. Essentially:

The Government have workability concerns in relation to these amendments. First, it is unclear what the full assessment is intended to cover and what is required for it, potentially making it difficult to demonstrate compliance. Secondly, the amendments would require repeated referrals at different stages in the process. It would be resource intensive to repeat the same full assessment three times in addition to the existing assessments in the Bill. This might cause delays in the assisted dying process. The Government do not have a detailed delivery model, so we are unable to comment on the point at which the process cannot be delivered within a reasonable timescale. Finally, I note that it is unclear what happens if the individual declines any of the referrals, including if the individual has, in fact, undergone such assessments. That might result in ambiguity for those seeking an assisted death or for the assessing doctor and panels in fulfilling their duties under the Bill.

Amendment 182 and Amendments 261 to 264 in the names of the noble Baroness, Lady Grey-Thompson, and my noble friends Lady Ritchie and Lord Hunt would require someone seeking an assisted death to have their palliative and end-of-life care needs assessed and care provided by an appropriate health or social care professional if the person requests it. These amendments would also place a duty on the Secretary of State and Welsh Ministers to make regulations about the provision of palliative and end-of-life care. There would need to be justification for the different levels of palliative care being offered, on the one hand, to terminally ill patients seeking an assisted death and, on the other, those in comparable situations where patients are not seeking an assisted death. The Government have some concerns, as I said earlier, about creating unequal access to palliative care, with the potential effect of prioritising resource for those who wish to pursue an assisted death rather than for those with the greatest clinical need

Other amendments were deemed unworkable.

As for Lord Stevens’s comments the day before, she said:

I can confirm that the Minister for Care said this week that we will publish an interim report in the spring and a final modern service framework by the autumn. We want to get this right, so we are not going to rush it. I remind all noble Lords that this is not a government Bill; it is a Private Member’s Bill.

Lord Falconer, being very lawyerly, gave his concluding remarks, saying that whatever peers had been discussing in proposed amendments was … already in the Bill:

First of all, should you be properly informed? Yes, you most certainly should be properly informed of what palliative care is available to you, and the Bill should make that clear. I submit that the Bill makes that clear and does so in a reasonable way. I draw your Lordships’ attention to Clause 5

All the palliative care options that are available to you have to be discussed with you by the doctor in the preliminary discussion and, if you want, you can be referred to a specialist in palliative care as well. In addition to that, I refer your Lordships to Clause 12(2)(c)—I am grateful to the noble Lord, Lord Kamall, who took us through the provisions very helpfully

Therefore, there are three occasions on which the detail of the palliative care available to you is explained to you

The various amendments are all twists on those themes. My view is that we should make sure that they have the right information, and they should have access to a specialist who will tell them it if they want it, but I think the Bill does that.

Baroness Findlay of Llandaff withdrew her amendment, but said:

I believe that we must—not just will but must—come back to this on Report, with all those people who have shown an important investment in time to consider the needs of the individual who is in such distress that they want an assisted death. We cannot accept that some people are potentially going down that road simply because care is not available.

For those wondering when the Lords adjourned, it was at 3:13 p.m.

More to follow next Friday. Unfortunately and ultimately, Labour will get their way and approve this ill-considered ethical abomination.

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