Comments for November 21

v.1-3 These first 3 verses represent what we would see as an extreme reaction, and yet it was clearly what was needed. Do we have a great enough awareness of the enormity of our sins? If we do, then we can also appreciate more fully the grace and mercy of God. How can we love God if we are not aware of the greatness of his salvation?

9:23 Passages where the promise that Israel would be as the 'stars of heaven' occur. Genesis 26:4 Exodus 32:13 Deuteronomy 1:10 10:22 28:62

v.4,5 - In each of these lists we see eight people. Those who attach significance to numbers tell us that eight is the number of superabundance. That would certainly fit here as the context is that of a consideration of the greatness of God's mercy

In giving a summary of God's dealings with Israel this chapter, like so many other places (Psalm 78 Acts 7 etc) show that a reflection of the way that God has dealt with us and our response is a valuable exercise.

9:1 These events took place just after the end of the feast of Tabernacles (Leviticus 23:34). Nehemiah was capitalising upon the renewed fervour of the people who had just kept a feast faithfully. There is nothing wrong with making a renewed resolve after a spiritually uplifting event such as a gathering or Bible School. Maybe we should seek out such events that we might be stirred up to renew our resolve.

Neh 9:1-3. Note the way that Ezra emphasizes the separation and dedication. 
      v1  Fasting—Self denial.
              Sackcloth—Recognition of unworthiness.
              Earth on heads—Humility.
      v2 Foreigners removed—Separation.
              Confession of sins—Remorse and repentance.
      v3  Law read—Study and reflection
              Sealing of the covenant—Dedication.

Today’s chapter is another good example of a prayer.  We can, or should, talk to God as if He was standing beside us. The Lord God is so much greater than us, but He understands us, and knows how good it is sometimes just to talk – provided of-course that we show Him all the reverence and respect we can muster.  We can tell him what He has done, and tell Him that we wonder at, and appreciate, His longsuffering and goodness. We can thank Him, and beg for His blessing and protection.

V.21 "they lacked nothing'' These are the most important words for us to remember in this chapter. Yahweh provided every necessity for them to gain their inheritance.Isa 51:16. The same has been provided for each one of us. Like Israel of old, if we fail to obtain a place in the kingdom we will have no one to blame but ourselves. 

Vs.1-3 The people were serious and sincere about their worship (sackcloth and fasting and separating themselves from unbelievers).  They spent three hours reading God's Word, and another three hours confessing their faults and praising Yahweh. 

Contrast that scene with today.  It seems a chore for some to haul themselves to Sunday meeting for an hour or two, not to mention any mid-week activity.  Having things too easy and having too many distractions is not conducive to worshipping Yahweh.  We need to seriously and sincerely put Yahweh first in our lives.  

9:6 ‘thou hast made … therein’ is quoted in Rev 10:6.

In this prayer we see the love of God to his people expounded in many ways. We see the mercy of God in their deliverance out of Egypt (V.9-11). We see God's care for them, as He led Israel by fire and cloud (V.12). We see God providing the necessities of life (food and water V.15). We then see God's forgiveness and blessings, despite their ignorance, stubbornness, and disobedience. He never forsook them (V.31). Finally we see that they acknowledge that God's justice was evident in the punishment (V.33).

Neh 9:29 - "which if a man do, he shall live by them". Also Lev 18:15. In Rom 10:5 Paul quotes this, putting obedience of the law in juxtaposition with faith. By this time, the Jews already had more emphasis on the works of the Law than on faith. It was much more pronounced by Jesus' time. In Malachi, the solemn feasts and sacrifices were useless without a sincere honour of God.

Do I put works above faith? There must be a balance. Do I honour God one day, and dishonour him on others?

9:29 The quotation from Lev 18:5 highlights Nehemiah’s understanding that it is not just a matter of saying that certain thing are right but that one also has to do those things.

9:29 Even if a Jew could keep the law, (as Christ did), it did not have the capability to confer eternal life. This could only come on the basis of faith. (Gal 3:10-12,18,21, Heb 8:6,Rom 4:4) A Jew who rejoiced in God's gracious provision of wise and holy commands, would enjoy a harmonious relationship with his Heavenly Father and long life on the land. This was "living in them"....the precepts of the Law.

9:18-19 Nehemiah cites another example of Israel’s rebellion in the wilderness – the making of the golden calf – but he uses it, not to reprove them but to show how God is willing to forgive.

V.29 Here, we see an indictment against Israel’s refusal to obey Yahweh when given an opportunity. The phrase withdrew the shoulder (KJV) is interesting. It could be seen as the equivalent of giving the cold shoulder in modern parlance.

But, let’s take a look at the Hebrew. Withdrew comes from sarar which can mean to turn away in a moral sense; or to withdraw in a physical sense. The word for shoulder is katef which indicates the region where the garment hangs.

Since the beginning, garments have been important. When Adam and Eve sinned, Yahweh covered up their shame by clothing them: Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them (KJV) (Gen 3:21). In like figure, we are clothed with the righteousness of Jesus (Gal 3:27). To be naked is to be in a state of shame because one is not covered by Yahweh's righteousness.

If the region where the garment hangs (shoulder) is withdrawn (taken away), then the garment falls down and the person is rendered naked. Israel’s refusal to obey Yahweh made them naked and in a state of shame in Yahweh's eyes.

We can be spiritually safe only when we are covered with Christ's righteousness. Let us not only keep our garments on, but keep them in good condition (Jude 1:23).

9:15 Nehemiah is reminding the congregation of God’s care for Israel. Here, speaking about the way God provided food in the wilderness, he quotes Psa 78:24

First Principles>Kingdom of God>Existed in the past
8. The Wilderness Journey from Egypt to Canaan was 40 years long. Exo 16:35 Num 14:33 Num 32:13 Deut 2:7 Deut 8:2,4 Deut 29:5 Josh 5:6 Neh 9:21 Psa 95:10 Acts 7:36 Acts 13:18 Heb 3:9,17. Go to Gen 12:1-5 for more about First Principles>Kingdom of God>Existed in the past

Neh 9:15;John 6:31.

V.1 The 24^th. Day of the month was two days after the feast of tabernacles had finished (from the 14^th. To the 22^nd.). The 23^rd. Day was given to separation from strange wives and their children.

V.3 The people read in the book of the law (KJV) for three hours; and for another three hours the people confessed (their sins) (KJV) and worshipped (KJV)Yahweh.

V.6 etc. constitutes a summary of the history of Israel. Another summation chapter is Acts 7.

9:26 In saying in his prayer that Israel had ‘cast thy law behind their backs’ Nehemiah is echoing the condemnation that the Psalmist gives – Psa 50:17

Neh 9:2 - a separate people (2Cor 6:14-18;2Cor 7:1).

Neh 9:6 - the Lord is alone and made the heavens, earth, seas and all that is alive.

Neh 9:7-8 - the covenant to Abraham has not yet been fulfilled (Gen 13:15;Acts 7:5;Heb 11:19,39).

Neh 9:15 - bread from heaven and water when a rock was struck perhaps echoes Christ as the bread of life and the smote rock which provides living water (John 6:48-51,58;Num 20:8-11;1Cor 10:4;Isa 53:5;John 7:37-39;John 4:7-15).

Neh 9:26-28,33 - cycles of evil, punishment, repentance, mercy/deliverance.

9:17  In Nehemiah’s day the nation were giving respect to foreign individuals such a Tobiah.  That behaviour was tantamount to going back to Egypt. Hence the powerful mention of Korah who was the ‘captain’

Neh 9:17 - tells us they had appointed a captain to return to the bondage of Egypt. Who was this captain?

Numbers 16 - Korah appears to have been the leader of this rebellion against Yaweh’s divinely appointed order for the sons of Levi and the Priesthood.

V5    “Korah and all his company”.

V6    “Korah and all his company”.

V8    “Korah… ye sons of Levi”.

V16  “Korah… all thy company”.

V19  “Korah gathered all the congregation against them…”.

V40  “be not as Korah and as his company”.

The captain’s name was Korah.

9:10      The reminder that nations ‘dealt proudly’ draws Israel’s minds to consider Exo 18:11 where Jethro, Moses’ father in law, speaks of what God has done to the proud Egyptians

9:4    Here and in Ezra 10:3, 9 we see Israel trembling when they heard the word of Gd. We may think that was fear. However Isa 66:1-2teaches us that God seeks such an attitude to His word.  Do we have such reverence for the Word of God, the Bible? Do we treat it as the very words of God or do we take parts of it to ourselves and ignore those parts which are less convenient to us?

9:9      In reminding that God heard the cry of Israel at the Red Sea we are being reminded of Exo 14:10. Just as God saved when man could not the plea is the same here.

9:9    The mention of God seeing the affliction of Israel in Egypt is a reminder to the people that God can save from very dire circumstances. The very situation after the return from Babylon.

9:8     In speaking to God Nehemiah speaks of what God had said about the removal of the nations from the land of Israel in Deut 7:1 though he does not mention the Hivites

9:7-8    The mention of Abraham may seem obvious however a little thought will cause us to appreciate that he is the foundation of the nation and these individuals, like Abraham, have just come into the land as Abraham did. His faithfulness, therefore, is a encouragement to those in Nehemiah’s day.

9:27-28The twofold use of “heard … heaven” in Nehemiah’s prayer shows that he is asking God to forgive in the way that Solomon had spoken 1Kin 8:30 etc.

9:13    Notice the recurrent observation that God, due to His ‘manifold mercies’ saved Israel here and in verses :27,31. Even in our distress we should constantly remember God’s mercy towards us.

9:10-12        In order to encourage the Jews at this time they were reminded of the extraordinary things that God had done for the nation when they were leaving Egypt. They have now left the land of the Chaldeans and, by implication, God can do similar great things for the people.

9:6 the words of this verse are quotes in Rev 10:6. Here Nehemiah is lamenting the sinfulness of the nation. Revelation is talking about God’s judgments on sinful nations

9:6-15 This is one of a number of occasions when a summary of what God had done for His people is given. But notice why it was being done. It was to be the basis for comparing what God had done with their own behaviour both now and in the past. A reminder of God’s mighty works of creation and repeated salvation is a necessary antidote to our sinful behaviour.

9:3 the way in which the people both read the law and spent time worshipping and confessing their sins teaches us something about how we should order our lives.  There are some who think that bible reading should take precedence and others who focus on praise and singing to the detriment of reading the bible. It is clear that we have to balance these things. Not necessarily in equal parts. But there is a right and necessary place for both. Further it is indicated here that it was the reading of the law that prompted the praise and confession. So we might ask how often does what we are reading prompt a spontaneous response in either praise or confession?

9:6 Notice how the prayer which expressed the feelings of all the people started. God is addressed as the Creator of everything. This is not just a matter of “doctrine” – that they believed that God was the Creator. Rather their prayer and the expectation that it would be heard was based on the fact that they knew that the God who had made everything could answer the prayer. As Creator he had the power and authority to answer their prayer.

Thus fort us also that our Father created everything is the guarantee that he will keep His word.

9:17 In saying that the people appointed a captain – Korah – Nehemiah is reminding God of what He had inspired Moses to write – Num 14:4.

v.1 The point made here is that Amos was a 'nobody'. He was a humble shepherd from an insignificantly small town. The town of Tekoa was, by the way, in Judea, but he prophesied in Israel.

Notice that Amos says 'what he saw concerning ISRAEL' from which we should conclude that the message was directed, at least primarily, at the northern kingdom. There is only one specific reference to the earthquake in the days of Uzziah. Zechariah 14:5

And that some long time after, when all those who had experienced it would be long dead. This indicates that it must have been some terrible event with substantial destruction.

I believe that there are incidental references to that earthquake in the book of Isaiah who was alive at the time of the earthquake. Isaiah 24:1 - 20

We are constantly reminded over and over again that God will punish the persistently wicked

Remember 1:1 tells us which kings were around when Amos spoke. So he is contemporary - in part at least - with Isaiah Hosea Micah.

1:9 The 'brotherly covenant' refers to 1 Kings 5:1. The agreement between Solomon and Tyre should have affected the way the men of Tyre responded even though the covenant was made between Solomon and Hiram many years ago.

1:3 Notice that God's judgements came 'because' something had been done to displease Him. This is repeated 1:6,9,11,13 2:1,4,6. God always has a reason for His actions.

Amos 1:14. We read here of Rabbah, which was the capital of Ammon. To-day it is Amman which is the modern capital of Jordon.

1 Notice the recurring word 'fire' Amos 1:4,7,10,12,14, 2:2,5 The fire may well have been a literal event in each of the places named, however it is also an indication of the cleansing work of God.

JUST A NOBODY
 
The prophet Isaiah was a man known in the court of the king; Jeremiah was a priest from the High Priest's family; Ezekiel was a priest; Daniel was a young man of the nobility of Judah; Amos was a shepherd from a small town in Judah. 
 
Have we seen the difference?  A lot of the people God used as his prophets were people of influence.  They were people who turned heads because of their position in the community.  But not Amos.  Amos was only a shepherd from a place that hardly anyone noticed.  And further still , he was only "one of the shepherds of Tekoa." (Amos 1:1)  He was the man with the common job, in a small town, and we would never have known he existed had he not spoken the words of God.
 
Just like Amos, not many of us are born into noble families or raised into jobs or positions of honour in the communities in which we live.  Most of us live in relative obscurity and are hardly noticed by the rest of the world.
 
God chose Amos to proclaim his message.  Amos must have been a man who walked with God, and lived for God, for God to have chosen him as his prophet.  As far as God was concerned, Amos was one of his chosen people, not a nobody as others would have seen him.
 
We don't have to be superstars to be chosen by God or to make an impact for him.  God can use us right now, right where we are if we love him and give ourselves to him.

V.1 Amos, whose name means burden prophesied about 755 BC during the reigns of Uzziah in Judah, and Jeroboam II in Israel.  He was a contemporary of Hosea. 

Amos, who unlike other prophets of noble background, was a breeder of sheep.  He was probably an employer of shepherds, and therefore, could leave his enterprise in the hands of his workers while he went on his mission. 

His mission (burden), took him from his home in Tekoa which was located about 16 km south of Jerusalem.  He relocated to Bethel where he prophesied.  He was a cross-over prophet in that he was a Judean who prophesied in Israel. Yahweh selects whomever He will from men and women of whatever background and geographical location to do His work. 

God uses a number of repetitions in the first two chapters: “I will send a fire” in Amos 1:4,7,10,12,14, and Amos 2:2,5. Surrounding nations are targeted first, then in Amos 2:4 Judah is to be destroyed by the same Lord God. He then concludes with a similar punishment in Amos 7:4-6, which, in His great mercy, is rescinded.

1:2 The Lord roaring out of Zion matches the message of Joel – Joel 3:16. maybe indicating that Joel and Amos were contemporary and they, by the Holy Spirit, confirmed each other’s words that in the mouth of two witnesses the words might be established – Deut 17:6

Exo 20:5 appears to contradict other scripture which tells us that God doesn't punish a son for his father's sins. Here in Amos we seem to get a good answer to that problem. In v3, 6, 9, 11, 13 we read "for three transgressions and for four...". It was after the fourth transgression that God would act to punish a nation. Likewise in Gen 15:16 God waited four successive generations for the Amorites to repent before He punished them. Is it possible that Exo 20:5 is telling us that God waits for 4 successive evil generations before He will punish a nation?

1:1 Tekoa is generally understood to be a town on the edge of the Judean hills, south of Bethlehem, Being in the rain shadow of the Judean hills is was not a very fertile area which would have made Amos’s job – a herdsman - a little difficult.

1:11 Edom (Esau) was brother to Israel. Israel had been told not to oppress Edom because of the family relationship but Edom did not feel in any way constrained by the family connection. Rather, it seems, the family connection engendered hatred, not love.

V.2 Carmel means fruitful place (park). And so, the symbol of fertility shall wither.

V.3 The first of six condemnations was against Syria.

V.4 Hazael inflicted great cruelty on Israel (2Kin 8:12). Ben-hadad was Hazael’s son.

V.5 Aven means vanity. The plain of Aven is associated with idolatry because the idol temple of Baalbek or Heliopolis, the city of the sun god Baal, was located there.

The house of Eden (KJV) Beth-eden (ESV) means house of pleasure and probably refers to the King of Damascus’ rural residence.

Kir was a place that was under the control of the Assyrians. Its location is in the present-day Armenian region, between the Black and Caspian Seas.

V.6 During Sennacherib’s invasion of Judah, some Jews fled to Philistine cities. There were five main Philistine cities (1Sam 6:17). But, instead of the Philistines giving hospitality to the fleeing Jews, they sold them to the Edomites.

V.9 The same charge is made against Tyre as was laid against the Philistines (Joel 3:6).

V.12 Teman was a place in Edom (Obad 1:9). Bozrah is also in Edom (actually in Idumea, which is the western part of Edom, from where the Herods derived) (Isa 34:6).

Vs.13,14 Ammon lay east of the Jordan and bordered Gilead on the north. Rabbah was the capital of Ammon.

1:13 So we see the motivation of Ammon was territorial. But God had given Gilead to Israel when they arrived from Egypt. All the land on the east of Jordan was possessed by Israel, at God’s instruction. This is just the point that Jephthah made – Judg 11:14-27

1:2     Remembering that the message of Amos was directed primarily to Israel in the north the assertion that ‘the Lord will roar from Zion’ is a testimony that despite the fact that the northern kingdom had made Samaria their capital Zion – Jerusalem was the place God had chosen.

1:2      The way in which Amos speaks of God’s voice being heard from Jerusalem echoes the contemporary prophet – Isa 2:3 – who speaks similarly.

1:1 That Amos was a herdsman is something that the prophet appeals to – Amos 7:14 – when his message is being challenged.

1:11  Reflecting on the way God speaks of Edom casting off pity for his own flesh and blood should cause us to reflect on how we feel towards our fellow believers. It is easy to have good feelings for those we like. However we should have the same feelings towards all our fellow believers. 

1:4      This is the first of a number of occasions when Amos says that God is going to send a “fire” upon the enemies of Israel.

1:3       The use of “three” and “four” here and in the rest of the prophecy has a counterpart in Prov 30:15,18,21,29

1:4       “Ben-Hadad” is not the given name of an individual. It is a title – Son of Hadad. A title we see a number of times in Scripture. 1Kin 15:8   Ben-Hadad is the son of Tabrimon, the son of Hezion. So we see that he is not even, necessarily, the son of Hadad. Hadad must have been a very early ruler.

1:1      In telling us that Amos spoke these words two years before the earthquake” we learn that what Amos prophesied was written down some time after at least part of his prophecies.

1:15   Amos, in speaking of the various nations that would go into captivity, us speaking of the effect that the Assyrians would have on the nations round about Israel.

1:5 In Amos’ day the Assyrians were a threat to Judah – especially in the reign of Uzziah. But the prophet also warns that Syria will not escape the onslaught of the Assyrian. This is significant because Uzziah tried to trust in Syria and Assyria.

1:4 2Kin 13:24 might be a fulfilment of the prophecy against Hazael.

1:1 God’s calling is not according to status. Amos, a mere cattle hand, was chosen by God to speak His word. A lack of self-esteem is a feature that the Creator looks for in those who he wants to serve Him.

For three transgressions and for four....We know that someone could be condemned to death at the mouth of two or three witnesses Deut 17:6  But God shows even more mercy and so requires three or four before he brings about His correcting and just judgements.

1:1 The fact that Amos records that the prophecy was spoken “two years before the earthquake” informs us that the prophecy was written down after the earthquake. The words were written down some time after they were spoken.

1:1 Status and birth were both considered important amongst the “elite” in Israel. Those who governed the people. God does not have such a respect of persons. So, as if to make this point, God called a “herdsman” to witness on His behalf. Do we assess the message on the basis of what we think of the messenger? Or is the message our first concern?

Amos – A Dual Prophecy for The End of This Age

Amos, a Judean shepherd, was sent by God to prophesy against the enemy nations of Israel and to Israel, itself, warning them of impending judgments (Amos 3:7). Despite God’s warning and His endearment toward His children, Israel (Amos 3:1,2a), Amos gives a graphic picture of the judgments coming and lays out all their sins (Amos 1; Amos 2).

Bethel, the House of God, became a Bethaven, the House of Shame (cf. Hos 4:15-19). Israel’s worship became corrupted and those among the lowest, and not from tribe of Levi, were heading it! Their sacrificial thanksgiving offerings were of leavened cakes, not unleavened as commanded (Amos 4:5; cp. Lev 6:12). Their worship was leavened in so many other ways too – it was false, corrupt, idolatrous and out-and-out sinful. It had become a mixed, compromised religion of praise and worship!

Throughout Judah and Israel’s history, it is recorded they despised the Law by their disobedience and broke their covenant with God (Isa 5:24; Jer 31:32; Zech 11:10). Israel became unjust, greedy, cruel, oppressive, immoral, inhumane, trafficking humans including their own brethren and sold them, they robbed the people to accumulate their wealth, practiced licentiousness, silenced the prophets, and corrupted the Nazarites (Amos 2:6-16; 3:10-15; 5:13; 8:4-6; Neh 5:7-13)!  God would execute His judgments regardless of the nation. He made it very clear: “Can two walk together except they be agreed” (Amos 3:3)?  Of course not! A people to whom God extended His grace and mercy, light and truth, despised it.  Israel became a stench in God’s nostrils - but not all. Only a remnant of God’s people remained faithful (Isa 10:19-22), and only the remnant are referred to by God, as “my servants, my people,” the rest were given, “down to the slaughter” (Isa 65:9-25). Please read Eze 13:2-9,18,21,23; Eze 14:5-11. God separates apostate Israelites from His people, the remnant. In Christ, separation from apostates that crept in within and those without remains the same. Only those in Christ, Jew or Gentile, are considered Abraham’s seed, God’s children, “enjoyers of the allotment according to the promise” (Gal 3:25-29), CONCORDANT LITERAL NEW TESTAMENT.

Like a lion that is ready to pounce on its prey, so God is now executing judgments against them for their iniquities. The people didn’t want to hear of judgments; society was so corrupt; they basked in their comforts and became stenches in God’s nostrils (Isa 65:5)! God visited the altar of Bethel and cut off the “horns of the altar” (Amos 3:14). In other words, God removed His divine protection, (cf. 1Kin 1:50-52; 1Kin 2:28-34), allowing and using wicked rulers like Tiglath Pileser III of Assyria, Pharaoh Necho of Egypt, and Nebuchadnezzar of Babylon to conquer them. God allowed the enemies to penetrate their borders and create havoc – “great tumults in the midst thereof, and the oppressed in the midst thereof” (Amos 3:9)!  The flood gates were opened, and the tides of iniquity poured in.

God, through the ages, gave warning signs in means He saw fit, and when unheeded, He purged the nations by means of droughts, famines, economic collapses, withheld the rain, floods, earthquakes, pestilences, tornadoes, wars, destructions, collapse empires, assassinations of rulers, brought down the powerful and mighty. It was no different with Israel; they would not return to Yahweh (Amos 4:6-12). They did not trust in Almighty God, but in the almighty dollar and by their extortions, robbery of the people to accumulate wealth, feasted licentiously in their idolatrous gods!  Like a lion, God would devour their wealth leaving them nothing but bones or an ear (Amos 3:12). The House of Israel had fallen! God brought a curse unto His rebellious servants (cf.  Deut 28:15-46). He now identifies his servants as being called, “by another name.” His servants are the faithful remnant, not the rebellious ones, not then, not now (Isa 65:15,16; Isa 62:2 cf. Rev 2:17). “I am the LORD, I change not” (Mal 3:6).

Amos describes with such accuracy the events of today here in the United States and world-wide, and the execution of God’s judgments are coming to the nations and Christ’s ecclesia. What is happening in nature is not cyclical, and those who so purport teaching it, have no concept of how God uses nature as warning signs, including the sun, moon, and stars (Gen 1:14), and so evidenced throughout Scripture!

The wide-open borders are creating havoc with unprecedented, elevated crimes throughout the nations, increase in pestilences and diseases; the economy is collapsing, unemployment is rising, while greedy corporate elites are robbing the people with higher and higher taxes, seizing properties, cost of living increasing, and the “Pope” is pushing forward with a one-world religion in the name of love and peace.

30 Million Migrants Flood U.S. Workforce, including 8 Million Illegals (washingtonstand.com)

Pope in multi-faith Singapore says ‘all religions are a path to God’ | Crux (cruxnow.com)

Pope makes appeal on extremism as he launches Asia tour (france24.com)

The world hasn’t changed at all that much, after all, but neither has God. Amos ends with a glorious promise for the future for Israel (Amos 9:15) and the ultimate fulfillment of God’s promise to Abraham (Gen 12:7 15:7; 17:8) and to all the nations (Gen 22:18). It will be realized after Christ’s return (Isa 65:17-25; Joel 3:23-32; Rev 20:4).

3 v.1 - It seems generally agreed that the term 'bishop' and the more commonly used term 'elder' are interchangeable. This makes it easier, I suspect, for most of us to relate to. Where to our modern mind we may see a 'bishop' as someone with a great deal of authority over a large number of churches, here his oversight is just of his own church. The first century church, quite rightly, had no further hierarchy.

1:6 the Greek of the phrase 'turned aside' only occurs 5 times in Scripture.

1624
1 Timothy 1:6 5:15 turned aside
1 Timothy 6:20 avoiding
2 Timothy 4:4 turned
Hebrews 12:13 turned out of the way

2:2 That request for a peaceful life be granted us by the authorities is a regular request of the apostle Paul. The fact that he makes the point on more than one occasion demonstrates the need to pray in this manner on a regular basis. Of course we should also thank God for the measure of freedom that we have. It is not appropriate to simply ask for things and not thank Him for giving us those things we ask for.

3:8 deacons - the deacons in the first century were ministers, that is brethren and sisters who served. We might say that Stephen was a deacon as the word 'serve' Acts 6:2 is used to speak of the 'office' of Stephen. The fact that he was stoned for preaching the gospel demonstrates that roles and offices appointed by the holy spirit are not fixed categories within which one has to work. Stephen 'did the work of an evangelist' though he was a deacon.

1:8 The letters to Timothy were written late in Paul's life. The phrase
'the law is good' is a quotation from Romans 7:16
'Christ Jesus came into the world to save sinners' quotes Romans 5:8
Thus we see that the preaching of Paul appeals to his earlier spirit guided writings.

2:8 The lifting up of hands in prayer is something which echoes Old Testament practices. Nehemiah 8:6 Psalm 28:2 Psalm 141:2 etc:

3:16 'Great is the mystery of Godliness' contrasts powerfully with 'Great is Diana of the Ephesians' (Acts 19:28)

1:15 The 'faithful saying' is a quotation from Romans 5:8

2:1 Do we think 'prayers and supplications' should be the first thing we do?

3:7 The reason why Timothy would be able to implement the requirement that Bishops were to be of 'good report' was because Timothy, himself, was of good report (Acts 16:1-2)

3:5 - The phrase "take care" is a interesting study.
It is Strong's 3199. The only other time this word is used is in the story of the Good Samaritan Luke 10:34,35.
In the story there are of course many lessons, but one we all as individual members of Christ's ecclesia can not overlook is that of individual responsibility. We note that the Samaritan used his own wine and oil to soothe and heal the victim's wounds, he used his own beast as a means of transporting the victim, and paid with his own money for care during the recovery period. Christ when finished telling the story said "Go, and do thou likewise."
We clearly see that as leaders within the ecclesia we all have personal responsibilities. This goes along with the over all ecclesial care for the members of the household.

1:18 'war a good warfare' quotes Num 4:23 'perform the service' - see margin. So the war that Timothy - and we -a re to be involved in is a war of service to God. It is a war because the flesh resists the desire to serve God.

2:4 God is willing for all men to be saved (2Pet 3:9) is this our attitude also - or are we selective in whom we preach to or think are suitable to approach with the gospel message?

3:11 It is important to note that the wives of brethren with responsibilities had responsibilities also. It is so easy to see a brother's work as his service and for the wife to feel that she has nothing to do with that work. However her very demeanour can either enhance or hinder the husband's work in the Lord.

1:19-20 - Here we have mention of Paul handing over people with spiritual challenges to a satan (4567) which refers to Heb.(7854) means an opponent, adversary so that they may learn not to blaspheme (987) means to vilify, to speak impiously, blaspheme, defame, rail on, revile, speak evil. If satan was an evil supernatural creature why would he be assisting people not to blaspheme? Satan in this instance likely refers a brother providing wise counsel or perhaps a disfellowshipping out of the community of believers which could assist a person to self-examine and hopefully learn so they could hopefully be restored back into the brotherhood.

2:13-14 It was to Adam that the direction was given (Gen 2:16-17) Yet he remained silent. Adam made a choice; between God and man.

1:9  It might seem paradoxical that the law was not made for a righteous man. But the law actually highlighted sin – not righteousness. Rom 7:7

2:13-14  Notice the careful use of the creation account to emphasise principles of ecclesial life v11. The force of the argument relies on thefact that the events in the garden of Eden actually happened.

3:7  ‘them that are without’ is Jesus’ way of speaking of those who do not heed his words – Mark 4:11.

1:7 Teachers who do not understand was a characteristic of Israel’s leaders. Jesus called them blind leaders Matt 15:14. We run the same danger. Setting ourselves up as teachers on unimportant matters which cannot be defined from Scripture

2:9    ‘in like manner’ shows that the demeanour of sisters in their dress advertises their heart and mind – or at least it should. In the same way that the way in which brethren pray should show their attitude.

1:10 'menstealers’ seems to be a technical word with specific references to a trade which took place in a society where slavery was common. A ‘menstealer’ kidnapped or by other means took free men and sold them as slaves. So whilst Scripture does not condemn the owning of slaves the method by which certain men were made slaves is condemned.

1:3 That they teach no other doctrine (KJV) (See Gal 1:6-9).

1:4 See Titus 1:14; 3:9.

1:5,14 Here the Greek word agape is translated into both charity and love. From an historical point of interest, the King James Version revisers used extant Bibles as well as original manuscripts. Two of the Bibles used were the Reims New Testament and the Geneva Bible. Charity comes from the Reims, while love comes from the Geneva.

There was debate amongst the KJV revisers whether to use the same word (from one version) throughout, but it was decided to give deference to both versions by including the rendering from each.

1:10,11 Those practicing homosexuality do so contrary to the sound doctrine of the gospel. And yet, there are gay ministers in churches who advocate, as society now does, that homosexuality is a normal and accepted lifestyle. Who are you going to believe - society or the Word of God?

1:17 Despite Israel’s hankering for an earthly king, Yahweh has always ruled (Exo 15:18).

1:19 Paul often uses nautical metaphors. Holding faith meant holding to sound doctrine. If this is not retained, control of the ship of faith will be lost. The contrary winds and waves will buffet the ship and drive it on to the shoals and wreck it (Eph 4:14).

2:1,2 Let us remember to pray for those in authority over us, and not to engage in political criticism of elected officials.

2:5 Jesus has brought Yahweh to us, and so we can address Yahweh directly in prayer in the Name of Jesus.

2:9,10 In today’s fashion-conscious world, a woman of Christ must constrain her urges and present herself modestly.

2:11-15 Women’s libbers should take note that gender equality in Christ will not be fully realized until the Kingdom. For now, the divine hierarchy: God à Jesus à Man à Woman, is in place..

3:2,12 Paul makes it clear that polygamy is not acceptable in Christ. Paul’s statement about marriage, in this verse, also proves wrong the Catholic practice of celibacy for priests (1Tim 4:3).

1v9-10 is a good explanation of what the law of Moses was for. Gal 3:19 says the same.

2:12 ‘usurp authority’ is well rendered ‘have dominion’ which reflects the status in creation – Adam was to have dominion over creation – not Eve. Of course this is not teaching that Adam was to dominate Eve. But to mark the distinct and different roles between Adam and Eve.

3:5   The fact that a man who is a bishop should be able to ‘rule his own house well’ indicates that we could learn a lot about how to have a happy ecclesia if we think about how matters should be conducted in the home.

THE IMPORTANCE OF FAMILY LIFE

One of the first, and it seems, most important qualifications of either and overseer or a deacon in the church, is their marriage and family life. Consider these quotes:

"Now the overseer must be above reproach, the husband of but one wife."(1Tim 3:2)

"He must manage his family well and see that his children obey him with proper respect. (If anyone does not know how to manage his own family, how can he take care of God's church?)"(v.4-5)

Deacons, "In the same way their wives are to be women worthy of respect, not malicious talkers, but temperate and trustworthy in everything. A deacon must be the husband of but one wife, and must manage his children and his household well." (v.11-12)

For many men, serving in the church can seem like the priority in their lives. After all, there are big responsibilities in the church, people to be saved, encouraged, taught and led. There are big decisions to be made and always lots of work to be done for the Lord. But Paul's instructions to Timothy clearly show us that the priority, even for the leaders in the church, must be their wives and families. The spiritual growth and well being of our own family is the most important thing any of us can do - even over all the great things we could be doing for our Lord in other ways.

Let's treasure our wives and families and make our first priority to lead them in the ways of the Lord.

1:5   we might have thought that the end of the commandment was ‘obedience’ however Paul says is it ‘charity’ <26> ‘love’ but in reality ‘love’ is built into the first commandment Mark 12:30.

3:6 ‘not a novice’ highlights an important principle. No matter how capable a brother is in a matter he is unqualified to take a high profile position in the ecclesia early in his life in Christ. For example just because a brother is a good organiser is not a sufficient reason to place him in an organisational position. The organisational skills have to be blended with Scriptural understanding. The latter only comes with time. One thing that should be learnt as one develops spiritually is humility –hence the one who is not a novice is less likely to be lifted up in pride.

1Tim 1:20.

Paul states here that he handed over Hymenaeus and Alexander to Satan to be taught not to blaspheme. What does that really mean?

As we all know, the word "satan" simply means adversary. And though, within the pages of the Old Testament, the adversary may at times be a good one - e.g. God or an angel of the LORD - it invariably is a bad one in its New Testament usage.

There is a similar passage to this one in 1 Cor. 5 that should shed some light on what Paul is saying here in 1 Tim. 1. In 1 Cor. 5, within the ecclesia was an unrepentant fornicator - one who was having sexual relations with his father's wife (i.e. stepmother). This was causing so many ecclesial problems that it prompted Paul in his letter to say - v. 5 - "hand this man over to Satan, so that the sinful nature may be destroyed and his spirit saved on the day of the Lord." As he continues in the same chapter, he says that in a previous letter he had advised them not to associate (v. 9) or eat with such sexually immoral, etc. brethren (v. 11). He then encourages them to make a judgment on this brother and expel him from among you (vv. 12,13). So the conclusion one has to draw from this is 1) disfellowship in such situations - where there is serious ongoing, unrepented of sins being committed - is required; and 2) that process, in Paul's terminology, is handing him over to Satan - which almost has to mean removing him from the ecclesia and putting him back into the world. The rationale would have to be this - once he is no longer a functioning member, it would be much easier for him to see how serious a problem this is and do all that is necessary to stop the ongoing sins, and therefore get himself back into a good situation within the ecclesia (i.e. back into fellowship with his brothers and sisters and Christ and God). There is good support for believing that the Corinthian ecclesia carried through with Paul's advice - and that it worked in that the brother soon ceased the affair and was really remorseful and sought reinstatement. And so Paul's advice in 2Cor 2:5-11 was for them to restore him fully.

Now then getting back to 1 Tim. 1, these 2 brothers had apparently been disfellowshiped by Paul himself with the goal in mind that they would see the error of their ways and no longer blaspheme. Their ongoing sinful condition likely related to a serious doctrinal error that they were teaching (see 1Tim 1:19). Now whether this disfellowship had the same good effect as in Corinth is problematic. For by the time Paul wrote his 2nd letter, one of the two - Hymenaeus along with Philetus - is said to have wandered away from the truth, teaching that the resurrection was past and therefore were destroying the faith of some (2Tim 2:16-18). Maybe Alexander had repented and come back since he's not mentioned by name there. But it would appear that with Hymenaeus at least, the process didn't have the same good outcome as hopefully it did with the brother in Corinth.

One more point - think about the difficulties of reading into Paul's usage of the word "satan" the idea of a fallen angel devil. If Satan were what many believe him to be - 1) how would Paul be able to hand these brothers over to Him? Did Paul work for him? and 2) Why would they learn not to blaspheme in Satan's presence? One would think that they would become all that more proficient if under this monster's influence. But all problems seem to be resolved if Satan = the world and Paul is referring to the act of disfellowship.

Finally notice too that in the situations in 1 Cor. and 1 & 2 Timothy, the sins were ongoing, very serious, wreaking havoc ecclesially, and had to do with moral and doctrinal problems. That should prompt 21st century ecclesias into thinking long and hard before implementing such actions today.

1:13   Ignorance does not excuse wrong actions. Nor does unbelief. So when Saul recognised his errors he repented and changed his way of living.

3:10   The proof required is not some logical argument. The proof is to be seen in the life of the believer chosen as can be seen from Phil 2:20-22

1Tim 3:6 (cf. Titus 1:6-10)

“A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach.”

A reader writes: “…“the husband of one wife,” I wasn’t comfortable with one of the comments (not yours) on the Readings web site and did a bit of digging and discovered that in contrast to what some hard-liners claim that any brother who’s D&R {i.e. divorced and remarried} must not be allowed to perform any duty on the platform or speak, I found out that the Jewish Bible renders the phrase  “the husband of one wife” as, “he must be faithful to his wife,” which gives a whole different meaning! What do you think?”

My reply: Without question, there are those who use these verses that those divorced are not allowed to remarry or hold any kind of ecclesial office, or exhort. Yet, these verses do not teach either. This teaching originated from Roman Catholicism that divorce precluded one from serving the church in any leadership or ministerial capacity. Eventually the Roman Catholic Church’s requirement became even more stringent, requiring celibacy for its clergy, some of which were comprised of divorced men (cf. 1Tim 4:3)! 

What these verses do teach is that a bishop’s character must be beyond reproach, that he is to be a “one woman man,” mias gunaikos aneir, the emphasis being on the “one” (Concordant Greek Text), which means no polygamy.  If polygamy was not an issue, it seems unlikely that Paul would have focused on that as he gave these instructions.

This is the correct translation because if the verse, which we translate as, “must be blameless, the husband of one wife” is correct, then the apostle Paul would have been disqualified. What one-woman man does speak to is the subject of fidelity in marriage, the character of the marriage, the true “oneness” of the husband and wife, not the marital status. Let me raise this question: If a bishop was widowed, would he be allowed to remarry, as that would be wife # 2? If not, it would contradict 1Cor 7:39! Adam Clarke in his Commentary writes: “… must be the husband of one wife. He should be a married man, but he should be no polygamist; and have only one wife, i.e. one at a time. It does not mean that, if he has been married, and his wife die, he should never marry another.”

If married, the bishop, elder, and deacon must be absolutely committed to his wife. Bigamy and polygamy existed under the Law even during apostolic times. We well know that provision was even made for wives who were sent away (Exo 21:10,11). It could not be so with those who desired the office of a Bishop.

In the teaching of the Torah and best of Jewish tradition, a man’s responsibility to his wife and children was understood to be his first obligation to God, i.e., his first “priestly” responsibility. The apostle Paul teaches that godly leadership in one’s personal family setting is expected and essential if a man is to be called to leadership in the extended family that is the ecclesia. After all, how can a man watch over, care for, and stand before the family of God as a model of Christ-like leadership, function as an “elder” or “overseer” if he does not do so with his immediate family already entrusted to him by God? If then such an above reproach standard is required in a bishop, elder, and deacon’s home, how much more is it required for leadership in the house of God? The issue was not just about monogamy, but the relationship must also be a godly one.

No verse stands on its own, but is interconnected with every other verse and with the general theme of the Bible. That means to really understand the truth on any subject, we have to pay attention to how all the verses on the subject relate to each other, and that means we have to study the entire Bible! It is important to note that Jesus is never recorded giving a complete teaching on marriage and divorce. Instead, he addressed the question he was asked and the cultural problem of his time (Josephus records Herod, himself, had 10 wives). He tried to get the people to look at the posture of their hearts and see the purpose of marriage from God’s perspective (Matt 19:3). Jesus never meant his answer to be pulled from its cultural context and separated from the Law of Moses, which completed it, as evidenced by the fact that Jesus did not mention in his answer the rights granted to women under the Mosaic Law as cited in Exo 21. It wasn’t necessary in order to emphasize God’s heart for marital relationships. Jesus did not come to abolish the Law, but to fulfill it (Matt 5:17).

In 1Cor 4:6, Paul warned the people not to go beyond what is written. “Husband of one wife” is not a prohibition to divorce, and those who have issued a blanket prohibition of service on divorced men have imposed human rules on God’s Word and that is no small matter (Rev 22:18,19).

1:2        The only places where we find Grace, mercy, and peace together in greetings are in other personal letters – 2Tim 1:2, Titus 1:4, 2John 1:4

1:19     The image of error making one “shipwreck” is developed with a different metaphor – 1Tim 6:9 where the image of drowning is used.

THE END OF THE COMMANDMENT IS LOVE - v.5

The goal of this commandment is love, and yet the foundation is that of faith, the wisdom of God's word purifying the heart; with the end being manifested in love, preserving a good conscience. Love must originate “out of a pure heart”, the pure is being free from corrupt desires, sin and guilt. “Blessed are the pure in heart: for they shall see God” (Matthew 5:8). A Godly love (agape) can only originate from a Godly heart. 

As we read these wonderful words that God has recorded for us in His Holy scriptures, let us remember these words, that God in turn may "Remember us for good, that we've done for His people." (Neh.5:19)

"Now the end of the commandment is charity (love) out of a pure heart"

2:12       Of Eve  it is said – Gen 3:16 that her desire was to be towards her husband. This indicates that she wanted to dominate Adam. This is the basis for Paul’s inspired comment here.

1:5      The phrase “pure heart” is quoted from Psa 24:4

1Tim 2:12

“But I suffer not a woman to teach…”

“Paul’s words in 1 Tim. ii. 12, ‘I suffer not a woman to teach’ apply manifestly to public teaching, and certainly contain no warrant for shutting a sister’s mouth to the private impartation of the gospel to man or woman. Phoebe would have been a strange ‘servant of the ecclesia’ for Paul to commend to the Romans, had her lips been thus hermetically sealed.” Brother Robert Roberts, 1899

The Scriptural reference Brother Roberts refers to is Rom 16:1 wherein Phoebe is recommended by Paul to the Roman ecclesia and described as “a servant of the ecclesia…”  Servant is # <1249>, diakonos, “…specifically a Christian teacher…” We get our English word deacon from diakonos, also translated as “minister.” Paul used this same word, diakonos, to describe himself and others who were engaged in preaching and teaching, as “minister,” “ministers” (1Cor 3:5; 2Cor 3:6; 6:4; 11:23).   

2:2 as believers we live in society as “strangers”. So we do not get involved in the politics of the place where we live. However we should seek for stability and peace. The reason for the asking for peace and stability is so that we can worship in peace. Not because we have a particular affinity with the place where we live.

1:15 In quoting Rom 7:16– as highlighted in a previous post – we have to conclude that the letter to the Romans was available to and understood by Timothy. This is one of the many evidences in the New Testament as to when the letters were available.

1:1 In the same way that Paul was commanded to be an apostle we are commanded to be disciples of Jesus. We have been called and, fundamentally, we have no option but to respond. Having been called we are bond slaves and have not the right to demand our own life. The servant under the Law of Moses had the right to desire to stay with his master all his life –Exo 21:5-6. This should be our thinking with respect to being a servant of God and His son.

1:1 Notice that Paul’s call to the gospel was at the “commandment” of God. So we see the instructions in Acts 9:6 would later be developed into a command.  This s true for all – Acts 17:30 – baptism is not an optional extra. It is a requirement of God.

12:1-2  Whilst we do realise that God is in control of world events and, by implication, aware of the minds of world leader, prayer should be made. It is hard in a relaxed Western world to consider that the leaders of the countries of our sojourn need our prayers. On the other hand if we live in an oppressive country we might feel disinclined to pray for the leaders in such countries.

1Tim 3:16

Paul writes: “And without controversy great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto Gentiles, believed on in the world, received up into glory.”

Christ was the manifestation of God; we are the manifestation of Christ, therefore, we, likewise, then are the manifestation of God, but only in Christ. We are not the complete physical substance of God, as was Christ. Our conception was not of the Holy Spirit. Christ was, “the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Heb 1:3).

In Phil 3:9,10 the apostle Paul testifies that, “through the faith of Christ, the righteousness, which is of God by faith;’ and through faith Paul knew what it meant to share in Christ’s sufferings, and how in this way, he became like Christ in his death. Paul in encouraging and strengthening the disciples of Christ exhorted them, “to continue in the faith, and that we must through much tribulation enter into the kingdom of God.” May we, like Paul, without doubting, offer our lives in the faith, “presenting our bodies as living sacrifices, holy, acceptable unto God, which is our reasonable service” (Rom 12:1).