Comments for May 22

v.1 - Immediately following the repentance over the things of the last chapter, God is totally forgiving and is fighting for them again. It's a wonderful lesson isn't it? We go wrong, but as soon as we turn round and truly repent of what we have done, God forgives instantly and we are righteous by his grace again and giving Him the glory in everything that happens to us. Joshua needed a lot of reassurance to be strong and courageous as we know, and so do we. 1:9, Deut.1:21, 7:18, 31:8, Matt.8:26

v.30 Ebal is about 20 miles up the Jordan valley from Ai. There is always value in looking at maps to locate places.

v.26 - Here is the essence of following God - that we destroy everything that might possibly turn us against Him. We don't, just as the people then would not have done, but Joshua here gives us an example of what we should do. We each have our weaknesses, and we each know what we might be inclined to worship over and above our worship of the Almighty. It is our responsibility to remove those things from our lives completely, just as Joshua removed completely the men and women of Ai.

8:29 The removal of the king of Ai from the tree at even was to observe the command of God (Deuteronomy 21:23) demonstrating that even in the enthusiasm of a battle victory the law was observed. Likewise the building of the altar of 'whole stones' is according 'as it is written' (Exodus 20:25 Deuteronomy 27:4,5)

Having seen the problems surrounding the taking of Jericho Joshua might well have needed encouragement (8:1). Of course God did not need to encourage Joshua. He could have just ensured that Joshua would take the city, then Joshua would realise that God was still with him. However the words from God before the event were given to strengthen his faith. How often do we realise that the Father encourages us with the assurance that it is His desire to give us the kingdom?

8:30 Why did Joshua build an altar in Ebal? Moses had said Ebal was the mount from which the curses were to be pronounced Deut 27:13

V.23 The king was taken alive, and brought to Joshua to face a more disgraceful death. He was looked upon as a greater criminal than any of his peoples. In the attack both from the front lines, and from the rear , all the men of Ai were massacred.(V.25)

Joshua gave a double to God.  Jericho was burnt, and so was Ai.  Thereafter the people could enjoy the spoils of their new land. 
 

I remember seeing an interview with an Israeli tank commander after the Six Day war in 1967.  He had successfully destroyed opposing Egyptian tanks in a battle.  When he recounted his tactics, he claimed that he just used the same diversionary ones as Joshua did in the battle of Ai.

8:3-8    The strategy employed by God on this occasion would have allowed for Israel to think that the victory was theirs if they did not think carefully about what had happened. This is how things are in life. It is possible to squeeze God out of things in our lives if we so desire. Of course it does not mean that God was not involved. It is just that we might be unwilling to acknowledge His influence.

Had Achan remained faithful and patient, he would have had spoils to enjoy (v.2).  The exhortation is clear (Isa 64:4).                                                                                                                          

Bethel lay empty just as Ai did (v.17).  Why didn't the Israelites go in and destroy it when they had the opportunity?  The reason is that they only had a divine mandate to destroy Ai (v.1). 

Trust in Yahweh was the exercise here, and for us (Prov 3:5,6).  Yahweh promised that He would help Israel destroy the people of the land, but slowly (Exo 23:28-30). 

Later, with Yahweh's blessing, Bethel was destroyed (Judg 1:22-25).  Now as then, the key qualities of exhortation are trust, faith, and patience.

8:30-34 So Israel, after only two localised battles in the land of Canaan, travelled 20 miles in hostile country to Ebal and Gerazim by Shechem to read the words of the law. This very act, and the fact that they were able to do so would encourage the people to realise that God was fighting for them.

8:35 It appears that a much larger portion of the law was read on this occasion than the brief summary inscribed on the stones. This must have been the essence of the law contained in Deut 4:44, Deut 6:9, Deut 27:8. Thus, faithfully did Joshua execute the instructions given by Moses. This must have been a solemn occasion, with both the eye and the ear of the people being addressed.

8:2      Now Israel are permitted to take the spoil of Ai. Jericho, being the first city to be taken was a kind of firstfruits. So the spoil was God’s but now  we are moving on to the harvest from which Israel would benefit even though the provision was of God.

V.26 Joshua pointed his spear at Ai until victory was accomplished. In this way, he acted just like his predecessor Moses when Israel fought the Amalekites (Exo 17:9-12).

8:18 Joshua’s stretching out his spear is rather like Moses holding up his rod –Exo 17:9-11- when Israel fought with Amalek.

V.1 Ai means the ruin. It lay just to the south-west of Bethel. Beth-aven was situated between Ai and Bethel, close to Ai (7:2).

The city that Joshua invaded is not to be confused with the Ammonite city Ai (Jer 49:3).  Although the spelling is the same in English, the Ammonite city is actually a contraction of the Hebrew hair which means the city.

Beth-aven means House of Vanity (i.e. idolatry).  It is not recorded that Beth-aven was destroyed at this time.  Perhaps, because it was so close to Ai it was automatically included in Ai’s destruction.

Q: Why did Israel go from Jericho inland to Ai, then miles out of their way North to Mt Ebal and Gerizim?

A: They were retracing the steps of Abraham who was promised the land they were now coming to take possession of (Gen 12:7). See Gen 12:6 Shechem (in between Ebal and Gerizim), Gen 12:8 in between Bethel and Ai, and Gen 12:10 to Egypt.

Josh 8:29;Est 7:6,9,10;Rom 6:12 - the hanged king of Ai, the hanged Haman, represent sin's flesh described by Paul as reigning therein. Joshua destroyed the king of Ai just as Jesus destroyed him who hath the power of death (Heb 2:14;9:26). The king of Ai was hung on a tree not unlike Christ (Acts 5:30) and both were removed from the tree at the same time (Matt 27:57-58).

8:1  ‘Fear not’ was doubtless necessary as Israel had fled before the men of Ai. However the way in which things happened indicate that in reality that God was in control so Joshua need not fear. In our lives often things happen which make it appear that God is not in control – but in reality He is.

"Mount Ebal Altar"

Josh 8:30-35 - in the 1980's an excavated site on Mount Ebal was found consistent with the Joshua account of arranged unhewn stone, bone fragments indicating hundreds of sheep, goats, cattle, deer. This sacrifice was the fulfilment of Moses' command (Deut 27:1-9).

8:17  So whilst we see that it is Ai that is being besieged the inhabitants of bethel joined to help the inhabitants of Ai doubtless concerned that they would not suffer the same fate as Jericho.

REALITY IN ADVANCE

Once the problem of Achan had been sorted out, the defeat of the battle of Ai could be put behind them and the Children of Israel could move on. God was with them once again.

At this point, God's words to Joshua were very encouraging. "Then the LORD said to Joshua, 'Do not be afraid; do not be discouraged. Take the whole army with you, and go up and attack Ai. For I have delivered into your hands the king of Ai, his people, his city and his land.'" (Josh 8:1) Perhaps one of the most encouraging things about the words the LORD spoke to Joshua was that he did not say, "I will deliver...", but "I have delivered..." This was not just a hope of something in the future, this was reality in advance from the LORD. When Israel once again marched against Ai, they could be totally confident that they would be victorious.

It is not just to Joshua that God gave reality in advance. He has given it to us too. "It is by grace you have been saved." (Eph 2:8) "Do not be afraid, little flock, for your Father has been pleased to give you the kingdom." (Luke 12:32)

So, like Joshua, let us be greatly encouraged knowing that our future is really reality in advance to our God.

8:15  The way that Israel feigned defeat before the men of Ai required faith on their part. As they ran away from the men of Ai they had to believe that God would turn the tables when Joshua gave the command to turn and fight.

The word used for the "garment" in Josh 7:21, is mantle (see RV, etc) as is used of that of Elijahs prophetic mantle (eg. 1Kin 19:13,19). Specifically it may have been something taken from a shrine, which Achan was intending to use later, or if not that, then something he at least saw value in. This then sets in context the opening to ch 8, which is all about Yahweh´s ascendancy over the people of the land Josh 8:1. The same ascendancy (of Yahweh´s spirit) was ascerted in the days of the apostles. In the account of Ananias and Sapphira (Acts 5, they lied to (that is didn´t believe in the power of...) the Holy Spirit (Acts 5:9). They were judged for this and the word (and authority) of the apostles was estblished in the eyes of all Acts 5:12-16. Similarly, Joshua´s authority (or that of Yahweh through him) was established through the incident of Achan (ch 7), and that taking of Ai (ch 8). 

Notice that the two stages of leadership are shown between Moses and Joshua. Moses did lead the people into battle, but his main task was showing Yahweh´s power through the raising of his rod (as in Ex 7, 8, 14). Here Joshua lifts his rod to oversee the defeat of Ai. 

8:10       The seeming casual comment “early in the morning” actually relates as aspect of the way that faithful men work – no delay. It was early in the morning that Abram went to sacrifice Isaac – Gen 22:3and Moses was to appear before Pharaoh   early in the morning – Exo 8:20, 9:13 – to pronounce  plagues, are some examples. Whilst we may not need to get up early in the morning we are being taught that when there is a job to do for God we should not delay.

Duplicate verses, Hidden leader, Hidden city

This chapter can get a little confusing to follow. Note that v12 is just a repeat of v9 and v4, so there is only one group set up in ambush.

When it says Joshua went down into the valley, do you think he went by himself? (v13). Do you think he stayed there all night? I think that's the case. The implication is from v9 in the way it talks about the previous night:

"he lodged that night among the people"

This implies he didn't repeat it the next night. Why did he do that?

Note in Josh 8:17 that the inhabitants of Bethel were destroyed too. Joshua's men even killed the king of Bethel (Josh 12:16). Yet we don't hear any more about that place, whether they burned it or captured it like AI. Why is this? Perhaps the reason is there in Judg 1:22-25: the entrance to the city was hidden and they didn't even realise it was there!

The ancient place called Shechem features several times in the scriptures and each time has some significance with the message of hope for all ages.  The Israelites travel there from Ai and pronounce the blessings and cursings as instructed by Moses in Deut 28 and read out by Joshua (Josh 8:34).  Many years later Jesus sat at a well in a town called Sychar, near to Jacob's well and close to the vicinity of Shechem.  Here Jesus spoke to a Samaritan woman of the hope of Israel and invited her to drink of the living water that he could give her.  She had a choice, just as the Israelites did in this chapter - choose God and live or choose the way of all mankind and die.  There is no middle way with God even for us - we choose life or death, God's way or our own, and it is up to us to choose the right way or we will pay the ultimate price when Christ returns.  We want to be a sheep not a goat, don't we?! (Matt 25:31-46)

Josh 8:30,31.

Why might it have been of such importance that God's altar be built of "uncut stones on which no iron tool has been used"?

Throughout the Old Testament, it's always so that an altar built for God was to be of uncut stones or earth but never of cut stones (see Exo 20:24,25). Why when it wouldn't be that difficult for the Jews to carve and shape these stones? A couple of possible reasons come to mind.

1. If man was allowed to shape the altar, then that would be to his glory, not God's. And this was God's altar established for the benefit of man.

2. Since we're told in the New Testament that Christ is our altar - i.e. our meeting place with God (see Heb 13:10 as one example), then we have to look on him as Gods' Son, not simply a man like us in all respects. He was and is God's designated meeting place where all true believers can receive forgiveness of their sins. There is no other such place. And God had to be the one to provide such a means of redemption - not man!

8:9    Joshua had been greatly dismayed when the men of Ai put Israel to the worse. But now, bolstered by God’s word, he spent the night amongst the army. Joshua was not one of those men who said what should be done but did not do it. Joshua committed himself to the things he wanted Israel to do.  

8:14  So completely aware of what was in store for him the king of Ai doubtless thought the battle would go as on the previous occasion. So he would not have been as cautious about his actions making the taking of the city by those in ambush easier than it would have been if he had been prepared.

Josh 8:9 - "Ai<5857>" perhaps symbolizes the fruit of the flesh while "Bethel<1008>" the fruit of the spirit; there was a burnt offering and Christ overcame the flesh which was sacrificed and covered by rock (Matt 27:57-66;Josh 7:25-26;Josh 8:28-31). We have a choice to make, do we choose the path of the flesh which leads to death or the path of the spirit which leads to victory over sin and death in the house of God?

8:2   By contrast to the first time Israel went against Ai on this occasion Joshua is taking instructions from God as to how the battle was to be fought.

8:31  Notice how specific the record is. We are informed, with the quotation from Exo 20:25, how Joshua followed exactly the commandment of God with respect to the altar that he built

11:32 Deut 27:11-13 is where Moses spoke this instruction.

8:32  the stones on which the law was written had been taken out of the River Jordan and eventually transported to the area of Shechem before the law was written on them – Deut 27:2-4

8:35 It had been some time since Moses had spoken the words of Deut 27. But now the nation are in the land and some of the inhabitants of the land had been subdued it was time to keep the words of Moses. The words spoken should have reminded the people of the dangers of false worship and compromise

8:17 Joshua and Israel were coming from the east. Ai was to the east of Bethel – Josh 7:1 -  so it is easy to understand why the men of Bethel were willing to join with the men of Ai against Joash. One might have imagined that if Ai fell they would be the next in line in Israel’s advance into the land of

Canaan.

8:9-10 the seemingly casual “Joshua lodged … among the people” and “went up … before the people” speak of true leadership. He did not expect those who were going to fight against Ai to do something he was not willing to do himself.

His behaviour is the pattern of all true believers. It was exemplified in Jesus who went beyond anything that any of his followers are able to do. His is our example and should be our example when we think about leaving work for others to do.

8:3  the record reads that in a casual way Joshua arranged for 30,000 to go against Ai. The apparent casualness of the planning belies the fact that God, in His commandment to Joshua, was requiring Joshua and the rest of the nation to have faith that He would keep His word.

8:27  Achan died because he took some of the spoil from Jericho but spoil can be taken form Ai. Why would that be.

Maybe the spoil from Jericho was classed as the firstfruits of the taking of the land of Canaan and as such was go be devoted to God whereas Ai was not the first place taken and so the spoil from there was not classed as “firstfruits”.

v.3 - The picture of water is quite common in Isaiah, and shows us God's constant care for us and provision which is there for our spiritual needs, if only we choose to drink of it. 49:10, 55:1-3. Also Psa.36:9, Jer.2:13, John 4:10-14, 7:37-39

v.3 In speaking of drawing water out of the wells of salvation the prophet is alluding to the spring Gihon which provided water in Jerusalem all year round. It was of God's provision. That is why Hezekiah was later reproved [Isa 22:11] for building the conduit to bring that water into the city.

v.2 and passages like it later in the prophecy (45:17,22-25) refer back to the well known words of 7:14 and 9:6,7 and serve to remind Isaiah's listeners that the thrust of his message concerns the method that God is going to employ to bring about their salvation. It is there for anyone who wishes to glean, but like Jesus and his parables, is rarely stated directly.

At this time of deliverance, when there is a 'highway for the remnant of His people' (Isa 11:16) the (12:1) 'anger - of the Lord - is turned away' by contrast to what we saw through chapters 9 and 10. The anger of the Lord will be turned away from Israel because they will have finally repented and turned to Him with a pure heart.

SING OF SALVATION
Isaiah 12 actually follows straight on from the end of Isaiah 11 which ends with some of those amazing prophecies of the kingdom. These songs are introduced with, "In that day you will say:..." so they are songs that are still to be sung by Israel after the LORD has delivered them and given them salvation. However, those of us who have accepted Jesus as our Lord and Saviour have already partially experienced salvation. We have been saved from sin, forgiven and freed from it's bondage, yet our bodies still need to be changed to be made immortal at the return of Christ. But much of these songs are perfectly acceptable and appropriate for us to be singing about our salvation. So let us not wait to sing of our salvation until the day that Jesus comes back, let us sing now and praise his name. For he has turned his anger from us and has comforted us. Let us proclaim the salvation he has given us, shout aloud and sing for joy for great is the Holy One who dwells among us!

:2 The deliverance (from Egypt - see Isaiah 11:15-16) continues in this chapter. The language at the end of this verse echoes Exodus 15:2 which speaks of Israel's deliverance from Egypt.

V.2  It appears that the prophet is quoting here from Exo 15:2 if so, we notice that the phrase "I will prepare him a habitation" is missing. That is of course, because, they never did.

12:1 'In that day' continues the theme started in Chapter 11. (11:10,11, 12:1,4) so we can be sure that this chapter has its fulfilment at the time of the establishment of the kingdom.

V.2  It was Tyndale who introduced the word Jehovah into the English language and the revisers of the King James Version maintained it.  Jehovah is formed by adding the vowels of adonai to the tetragrammaton YHWH.  Jews did this because they felt it irreverent to pronounce God's memorial name.  Without any such affectation, we would be well to use YHWH (Yahweh) and not Jehovah for accuracy and understanding of God's intent.

With the joy of the Kingdom still in our ears from yesterday’s chapter, now today we sing the praise of the new King. Jesus Christ, the Son from Isa 7:14-16, and the Child from Isa 9:6,7, and the Branch from Isa 11:1, will be King.  He will bring peace and stability at last to God’s land.

The words of Jesus to his disciples, just before he died, come partially from this prophecy. In v6 we read that God would be in the midst of His people. In v4-5 we read hints as to who these people would be:

v4: Declare His name among the peoples

v5: This is known in all the earth

Jesus' death on the cross would draw all nations to himself (John 12:32, Isa 11:10), and it was in the midst of these people that God would dwell (John 14:23). This mystery was kept hidden through the ages by the obscure way these prophecies were written, until Jesus revealed it to us.

12:1 That God’s anger was turned away contrasts with the recurring message of earlier chapters – Isa 5:25, 9:12,17,21, 10:4

12:2 These words may well be the way in which Hezekiah felt and spoke when the Assyrian army was surrounding Jerusalem.

WORSHIP FOR LIFE

Worship is a way of life. It is a response to God. Worship is not just a time of singing at a church gathering, because it encompasses the whole of a believers life.

Isaiah records a song that shows us what worship is all about. It begins with the most common expression of worship - praise. "I will praise you, O LORD." (Isa 12:1) Praising God is a very important part of our worship.

The song continues: "I will trust and not be afraid" (v.2) We may not often think about it, but trusting in God and our faith in his salvation are both part of our worship.

"The LORD is my strength and my song." (v.2) Living in God's strength shows our reliance on him, while singing praise makes use of the voice God has given us to give him glory.

"With joy you will draw water from the wells of salvation." (v.3) God has offered us the gift of salvation and we should rejoice in it!

"Give thanks to the LORD, call on his name." (v.4) We need to show our appreciation to God by giving him thanks. He also wants us to spend time talking to him.

"Make known among the nations what he has done." ( v.4) Telling other people about God and what he has done is a way of showing him our appreciation - it is a way of worshipping him.

"Shout aloud and sing for joy." (v.6) How often have we worshipped God like this lately?

"For great is the Holy One of Israel among you." (v.6) Above all, in order to worship God, we must remember how great and holy he is.

Let's renew or attitude of worship in our lives today.

12:6 ‘cry out and shout ...’ is taken up later – Isa 54:1 – by the prophet as the words that the nation will sing when they are delivered.

V.3 Out of Jesus comes the living water of salvation (John 4:14; 7:38; Rev 7:17).

Vs.4-6 In that day is a reference to the time of Jesus’ return to earth.  The remnant of natural Israel will have been gathered to the Promised Land.  They will have recognized Jesus as the Messiah (Zech 12:10). Israel will be full of praise for their deliverance and will worship in a true spirit. This will happen when Jesus rules from Zion establishing world peace.

12:6 The inhabitants of ‘Zion’ were able to ‘cry out and shout’ when the Assyrian host was destroyed on the mountains of Israel in Hezekiah’s reign.

12:3  This behaviour is contrasted in Isa 8:6 when the people refused the water of God’s provision – of course God was speaking of His word rather than physical water.

12:1   The wonderful assurance that God’s anger was turned away is echoed – Hos 14:4 – by the contemporary prophet.

12:4   The turning away of God’s anger – verse 1 – will produce a response from Israel.  The fourfold response shows that a time will come when Israel turns to God. But will we be there to witness it? Well that is down to whether we respond to God’s offer of salvation now and how we live our lives after accepting His offer of salvation.

12:6    When Jesus was before the Jewish leaders at the time of Mary’s purification – Luke 2:22-27 - the cry “great is the holy one …” would have been an appropriate cry of those leaders. 

12:6     The prophet speaks of God as “the Holy One of Israel in the midst of thee” clearly looking to the time of the kingdom. A later prophet – Zeph 3:17 – draws, by inspiration,  on Isaiah’s words to encourage his audience.

1. Isa 12:1 - (NIV) "In that day [the day of the establishment of the millennial kingdom on earth] you will say: 'I will praise you, O Lord, although you were angry with me [and sent various punishing agents such as the Assyrians and the Syrians], your anger has turned away and you have comforted me."

2. Isa 12:2-3 - "Surely God is my salvation; I will trust and not be afraid. The Lord, the Lord, is my strength and my song...With joy you will draw water from the wells of salvation" - Israel's song of salvation in the kingdom's glory; from (Isa 8:6) to (John 4:7-15;John 7:37-39).

3. Isa 12:4-5 - V.4 "In that day [the day of the establishment of the millennial kingdom on earth] you will say..."; VS.4-5 (Num 14:21;Matt 6:10;Matt 5:5).

4. Isa 12:6 - (KJV) "Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel [i.e. Jesus Christ] in the midst of thee" - we have similar language about Jesus being in the midst of believers gathering together prior to his physical return to earth (Matt 18:20).

12:5     The “excellent things” is like Exo 15:1 which speaks of God triumphing gloriously. When we put this with the other links with Exo 15:1-27 that we have shown in previous years we see that the deliverance from Egypt as sung about by Moses is a basis for this chapter.

12:6       The contemporary prophet – Hos 11:9 – uses almost identical language to speak of the magnificence of God’s mercy.

12:4    The appeal to call upon God and declare His acts among the people echoes David’s words –1Chron 16:8

12:5   When Israel is finally redeemed and has turned to God the world will know that Yahweh has been at work on their behalf. That His works will be known in all the earth is a greater  example of what Rahab and the inhabitants of Jericho knew – Josh 2:10

12:1 “in that day” should send us back to the previous chapter to see what “that day” is.

12:2 The quotation fromExo 15:2 is one of hundreds of references to the Exodus in the rest of scripture. This indicates how significant the deliverance from Egypt is in the life of anyone who believes in God. It is a pattern of how God delivers His people. If we ever doubt His willingness to save we should reflect on how he saved a rebellious nation out of the bondage in Egypt.

12:2 The deliverance from Egypt under the hand of Moses was something the like of which had never been seen before. So it is not surprising that the deliverance from the Assyrians, which is a theme in this chapter, should draw on the way that Moses rejoiced when Israel came out of Egypt and the Egyptian host was destroyed in the Red Sea quoting Exo 15:2. The Lord Jehovah is my strength. In like manner the sacrifice of Jesus is our “strength”. Nothing like the salvation in Christ was ever available before his death and resurrection and certainly nothing in the future will offer a better salvation than we have in him.  Let us not forget the magnitude of the effect of the sacrifice of Christ on us.

12:4 The day spoken of ultimately will be the day when Jesus reigns, sitting on the throne of David – in the kingdom of God. The psalms (105:1) and David binging the ark to Zion (1Chron 16:1-8) foreshadow that great event that we look forward to.

12:1  God’s anger will not be turned away from Israel because God is tired of reproving them. It will be cause they have repented and turned to Him. It is in that context that He comforts them. It is not simply a matter to no longer being angry. He will not just stop being angry. He will comfort them as well.

1 v.4 - Paul has a number of warnings to us of this sort. It helps us to stay aware of the fact that the reasoning of man is not to be followed. If anyone tells us anything that cannot be substantiated by the words which God has left for us, then whatever his status in society, or even in his own church, he is not to be believed. 4:7, 6:4, 6:20, 2Tim 2:14-18, 4:4, Tit.1:14, 3:9

1 v.20 Whilst Alexander was a powerful supporter of the truth at Ephesus [Acts 19:33] Things had gone badly wrong by the time Paul wrote to Timothy the first time. [1 Timothy 1:20] And by the time of the second letter, it appears that he was a lost cause. [2 Timothy 4:14]

2 v.2 The word 4587 'gravity' 1 Timothy 3:4 Titus 2:7 can be seen to carry the sense of 'honesty'. Thus we can understand more precisely what it is to be 'grave' in a Scriptural sense.

3 v.3 The warning to be 'not given to wine' is seen in the following passages 1 Timothy 3:3,8 Titus 1:7 2:3 The 'striker' is contentious. Thus his disposition renders him unsuitable for ecclesial office. Such individuals should be 'peacemakers - though we are not advocating peace at any price. Rather the objective should be peace rather than contention. Being materialistic must have been a problem in the first century because on a number of times:- 1 Timothy 3:3,8 Titus 1:7,11 1 Peter 5:2 There is the warning that those who take ecclesial office should not be greedy of 'filthy lucre'. We know that a gift perverts justice. Exodus 23:8 Proverbs 17:23 On reading 'brawler ' 269 we might be inclined to think of fighting. Titus 3:2 But the Greek word can carry the sense of 'contention' as can be seen from the lexicon entry below.

269 amachos
from 1 (as a negative particle) and 3163;
AV - not a brawler 1, no brawler 1; 2
1) not to be withstood, invincible
2) not contentious
3) abstaining from fighting

1:3 The comment on the way that Paul instructed Timothy to 'abide still at Ephesus' reflects the narrative in Acts 20:1

2:1 The exhortation that prayers be made for all in authority that a peaceful life would be enjoyed by the brethren and sisters is made against the background of the riot (Acts 19:28-41) at Ephesus where Timothy was when he received this letter.

3:7 The 'good report' that should be had by those who would be deacons was a description already given of Timothy (Acts 16:2) indicating that Timothy had the qualities that he should look for in others.

ch 1 - THE GOAL OF DISCUSSION

Just as we need to have an aim to keep us on track on the direction of our lives, and just as we want to achieve things in our lives which are shown by the actions and decisions reflect that motivation, so we have goals in the things we say. If you are anything like me, it is very rarely that I stop to think, "What is the reason I am about to say what I have just thought?" If we asked that question every time before we spoke there would probably be many times we would keep our mouths shut when we discover we are wasting time, pulling someone down, enhancing our own status, or worse, blaspheming.

Paul told Timothy that the goal of our conversation should be "love, which comes from a pure heart and a good conscience and a sincere faith." So he says, don't discuss false doctrines, myths or endless genealogies which are just meaningless talk. Instead make the goal of your discussion to encourage love - true love and a strong and sincere faith with a clear conscience. So next time we open our mouths, let's stop and think: Will this promote love?

Notice the way in which 'doctrine' is a key word in 1 Timothy
1:3, 10
4:1, 6, 13, 16
5:17
6:1

Godliness is key word running through 1 Timothy.
2:2, 10
3:16
4:7
You might like to follow the word through the letter. Godliness flows from right doctrine.

3:4 'gravity' is the same word as translated 'honestly' (1 Timothy 2:2). So we see 'being 'grave' is not looking solemn. It is a matter of attitude and behaviour.

1Tim 1:15. We can follow Paul’s development of awareness of his sin, hence a greater appreciation of the sacrifice of Christ. Rom 7:15-21, 1Cor 15:9, Eph 3:8, and finally here 1Tim 1:15.

 2:7 "Apostle" One sent forth, with some special message or commission; an ambassador, representing the coming Kingdom. One to act in its stead.

1:1 The call of the gospel is not some haphazard event. Nor is the ability we have to work for Him a chance happening. Paul was an apostle 'by the commandment of God' whilst we are not apostles we do well to view our skills abilities that God has commanded us to use in His service.

2:7 Paul returns to his calling as seen in 1:1. The command to be an apostle brought with it the responsibility to preach the gospel. Paul is setting an example for Timothy to follow.

3:1 The position of Bishop might have been coveted by those in the first century who wished to have status in the ecclesia. However Paul counters the possibility of pride by describing the office of a bishop as entailing 'work'

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.

2:15 The reference to being saved in childbearing follows on from v.14.  It is a reference to the seed (Christ), born of a woman, who will bring salvation (Gen 3:15).

3:2,10 Bishops (overseers) and deacons (attendants, teachers) were servants of the ecclesia chosen for ability and high moral standing.  The term a good degree (3:13) as ascribed to a deacon won out over dignity with the KJV revisers. 

One of the early Protestant arguments against the Catholic hierarchy was that the only two offices mentioned in the Bible were bishops and deacons and that they were married. 

In the salutation to Timothy, Paul shows that he belongs to Christ Jesus who has entrusted him with the task of preaching the gospel, along with caring for the pastoral needs of the believers. His authority is equal to that of the twelve. but beautifully he blends the apostolic authority with tender love. Paul calls Timothy his son (or child) in the faith, and pronounces upon him grace, mercy, and peace. Each one of us belongs to Christ, and have been entrusted with the same responsibilities as Paul. We must never forget his directive to the Corinthians; "Be ye followers (imitators) of me, even as I also am of Christ" 

2:12-14 These days Feminism is a strong force.  Equality has even extended to the pulpit where women have become church leaders.  Paul succinctly rejects this idea.  But, he is criticised for giving anti-women opinions. 

First, Paul recognizes woman's correct role under God's laws, but he is not against women.  Second, what Paul writes is not his own opinion (1Cor 14:37).  Remember that Paul, like all the apostles, was given Christ's endorsement (Luke 10:16).  Paul's personal endorsement was given by Christ in Damascus (Acts 9:15).  He also possessed the Holy Spirit.  And so, what he wrote was in accordance with God's will.

We must be on guard against, and oppose, any tendency in our ecclesias for sisters to assert themselves in accordance with worldly sentiments.

1:2 Both Timothy and Titus were described as Paul’s ‘sons’ Titus 1:4. A wonderful responsibility – to father a son. Do we seek brethren to ‘father’? If so do we take the job seriously. If not – why not?

2:1 Prayers being made for all men reflect Isa 56:7  where God was to build a house for all nations – that house is the community of believers.

3:2 Whilst we do not have ‘bishops’ now in this dispensation the requirements for a bishop must be the characteristics of all those brethren who are seen representing Christ in any way – and that means all of us! Not just those on the platform.

1:19 Timothy, here is admonished to "hold faith", that is, to hold on to it, he must keep clinging to the truth of the gospel. The word "faith" PISTIS (4102) means truth. By living and teaching in accordance with the truth, remaining firm and steadfast in the midst of all opposition, Timothy would be obeying the voice of conscience. (note V.5)

2:1,2 Paul urges prayers be made for kings.  The Roman ruler, at the time, was Nero (54-68 AD).  Nero was incredibly cruel, and was probably responsible for the death of Paul.  He blamed the great fire of Rome (64 AD) on Christians who bore the results of his wrath.  Also, he was a homosexual - a class of people condemned by Paul (1:10).  Paul truly obeyed the words of the Lord Jesus and left a glowing example for us to follow (Luke 6:27,28).

1:4  Whilst we do not tend to get involved in discussing ‘endless genealogies’ we can get involved in unprofitable discussions. If we were always to ask whether the discussion developed Godliness we would probably change the focus of our discussions from time to time.

May I please give a follow-on comment from yesterday’s reading, where we saw that we should thank God for our privilege of preaching. In today’s chapters Paul exhorts Timothy and us to pray for those in authority (1Tim 2:1-4). Our ability to lead a quiet and peaceable life is indeed a blessing we should be grateful for.

2:8     This is the second time in this chapter that Paul has emphasised the matter of prayer – 1Tim 2:1 is the first.

3:1 The one who desire the office of a ‘bishop’ is not a position of power in the church but a position of responsibility because a bishop had to ensure that the things of the gospel were correctly administered. He was not an authority making rules – he was an administrator of God’s ‘rules’

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).

2:6 The result of the apostles’ testimony will be realized at Jesus’ return (1Cor 1:6; 2Thess 1:10).

1:12 In speaking of having been put ‘into the ministry’ Paul is repeating a point he has made twice before – 2Cor 3:5-6 Col 1:25 – but this is not a boast. Rather it is a recognition of God’s mercy and Paul’s responsibility.

1:16-17        When we wonder about God’s willingness to forgive us we should consider Paul who speaks of what God had done for him. He was such an avid persecutor but has received mercy. A ‘pattern’ for us.

1:13,16       The two statements that Paul ‘obtained mercy’ sandwich the ‘faithful saying’ which shows the mercy of God. Jesus came to ‘save sinners’ That is the supreme manifestation of God’s mercy.

1:11     Paul seems to be in awe of the amazing charge that God has given him.  The ‘glorious’ gospel has been ‘committed’ to him. Do we view our opportunity to speak the gospel with such awe?

3:15   The way in which Paul speaks of the “house of God” as the “church …” is proof that God is not concerned with buildings but with people. This should temper our concern about which building we worship in and the importance placed on such building. 

What does "delivered to satan" mean?

Notice in 1Tim 1:20 the phrase "delivered unto satan". Don't let this worry you. It does not refer to a devil or some such being.

The word "satan" in the Bible means "adversary". It is simply a Greek word that has been left untranslated. So we could translate the verse like this:

"Of whom is Hymenaeus and Alexander; whom I have delivered unto adversity, that they may learn not to blaspheme." 1 Tim 1:20

Adversity can be used by God to refine a character, just as Joseph's time in prison made him ready for rulership in Egypt; just as Moses's time working as a shepherd made him ready to lead Israel; just as David's run in with a bear and a lion showed him how to trust in God so that he could face the Giant (Goliath) in faith. These examples (and more) are recorded in Hebrews 11 demonstrating to us that adversity produces faith. In the next chapter of Hebrews the writer goes on to say this:

"My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth...
Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." Heb 12:5-11

I think we can readily understand this. God is our Father, and as a father He punishes us when we do wrong, and sometimes shows us hardship to refine our character. Only yesterday a teacher told me that one of the learning goals they have for young children is to introduce them to slight danger or risk so that they learn not to be entirely risk averse. In a book about the subject the author says the following:

"It [is] only through encountering risks that children learn how to overcome challenging situations, nurturing their character and fostering a sense of adventure, entrepreneurialism, resilience and self-reliance"

Given that God has our best interests at heart we can readily understand that He allows us some danger, risk and challenge in our lives. We can also understand that our unacceptable behaviour will be challenged. As a parent we would be horrified if our child suddenly attributed our punishments to Satan or the Devil. "Don't be ridiculous," we'd say, "I'm right here. It's me punishing you, and it's for your own good!" In the same way it is not logical to suggest that bad things are the result of an evil being of some sort.

So what does the writer of Hebrews mean here? He means that he has prayed for God to bring about a change of heart in these men. This God will do, but it will involve hardship.

‘A faithful saying’

Our daily Bible readings in Paul’s epistles to Timothy and Titus develop a theme of faithful sayings which is continued by our Lord in the Book of Revelation.

The word for ‘faithful’ is also translated ‘true’ (Strong’s <4103> grk. pistos).

The word ‘saying’ is also translated ‘words’ (Strong’s <3056> grk. logos).

Theme begins, Christ came to save us from our sins. We are then exhorted to serve our Lord, we may suffer in the process but our hope is certain.  The ‘faithful’ or ‘true sayings’ conclude with the promise that all Jesus will call the faithful to share in the marriage supper feast at his coming.  The faithful will live forever with him in the Kingdom of God on earth.

We must always remember and treasure these faithful sayings in our hearts as we wait the day of the revelation of the Lord Jesus Christ. 

1:4    The fables and genealogies is a topic Paul returns to when speaking to his other son in the faith –Titus 3:9. We see that the problem Timothy had to contend with at Ephesus was common throughout the first century church

1:3       We might feel that in our own groups of believers that we are able to sort out our own issues and would resent the arrival of someone “from outside” to sort out our problems. Of course Timothy was appointed by a spirit guided apostle. However there is a lesson for us. We should not automatically resist outside help with problems. One who is not in the middle of an issue can often see the true picture a lot clearer than those involved in the issue.

1Tim 3:15  A want of unity is fatal to edification. Union without unity is worse than worthless; it is pernicious; it tends to frustrate the objects of fellowship. The Ecclesia is not the place at all for discussing the Principles of the One Faith. That belongs altogether to the outside.

1Tim 2:9   She will appreciate a due attention to health and cleanliness in their attire, but she will teach them, as she has come to be instructed herself, that the vanities and follies attendant upon gay dressing are forms of the evil which everywhere prevails; and that though beautiful and attractive to the youthful eye, they are to be eschewed as something calculated to engender forgetfulness of God and the coming of Christ for which we are all preparing.

- Sister Jane Roberts - The Virtuous woman ‘the dressing of children’

2:15    Clearly the record here is designed to remind us of Eve. An additional echo is to Prov 12:5.

Ch 3 v 16

Ch 3 v16 is all about the work of God in Christ. It opens with the statement "And without controversy great is the mystery of godliness."  this is telling us about the process of salvation centred in His Son and that we must develop the character of Jesus ,which is the character of God.

In the rest of the verse we have basically a chronological development of the glorification of the Lord Jesus.

1:20   The image of delivering one to “satan” has already been used by Paul 1Cor 5:5 – to speak of one who had fallen from the high ideals of the gospel. We should remember that Paul was looking for repentance. His actions were not to alienate the sinner.

1Tim 3:2,12

“A bishop then must be blameless, the husband of one wife....”

“Polygamy is opposed to the principles of Paul, who, in his writings, only recognizes ‘one wife,’ (Titus 1:6; Eph 5:31,33; 1Cor 7:2,12-17). This is sufficient for us, without discussing the case of the ancients, who lived under a different order of things. We are subject to Paul as the appointed teacher of the Gentiles (1Tim 2:7; 1Cor 9:1; 1Thess 4:1). ‘If any man think himself to be spiritual, let him acknowledge that the things that I [Paul] write unto you are the commandments of the Lord’ (1Cor 14:37. If polygamy is anti-apostolic, then it is our duty to withdraw from the polygamist, whether he is so in practice or principle only; for Paul has laid down the rule; ‘Withdraw yourselves from every brother that walketh disorderly, and not after the traditions which ye have received of us’ (2Thess 3:6). A man’s knowledge of the truth goes for nothing, if he is disobedient.” R. Roberts, Christadelphian, 1897, p. 151.

Polygamy is defined in the Merriam-Webster dictionary as, “marriage in which a spouse of either sex may have more than one mate at the same time.” Calvin wrote of  Chrysostom’s, belief: “in a bishop he [Chrysostom] expressly condemns polygamy, which at that time the Jews almost reckoned to be lawful… polygamy was exceedingly prevalent among them; and therefore with great propriety does Paul enjoin that a bishop should be free from this stain.” Josephus wrote, “For it is an ancestral custom of ours to have several wives at the same time.” The Dialogue with Trypho states, “It is possible for a Jew even now to have four or five wives.” According to these ancient writers, polygamy was a common lifestyle even in the First Century, and Paul’s restriction and emphasis on “one wife” reflects the surrounding culture he wrote in.

(Emphasis added)

1Tim 1:5

“Now the end of the commandment is love out of a pure heart, and of a good conscience, and of faith unfeigned.”

 “Remember this also, for your comfort, that this love that is in God the Father, and in the Lord Jesus Christ, is supreme in the heart of every member of the house to which you belong. You may not see much of it now. You may know more of being ‘in heaviness, through manifold temptations.’ You are scattered and lonely just now; but nothing can change the purpose of God to ‘gather together in one’ the family of His love, and in the love that will pass in unchecked and flowing stream from heart to heart in their glorified assembly.

Is there not in these things, power to sustain the heart in the midst of all the ‘sufferings of this present time’? What could be more consoling than the confidence that the love of God protects and guides us now in the darkness and silence: that the love of Christ is engaged solicitously on our behalf, though we cannot see or know it by mere sensation? And that, after a brief conflict, with the toils, weaknesses and disappointments of our mortal years, we shall enter into a realm of being and an order of society in which love will be our atmosphere, joy our light, praise our life, and peace and glory our everlasting habitation.

There is no situation in life in which these convictions are unable to impart courage, and nobleness and purity.” Robert Roberts

Having God’s agape love in our lives is the whole meaning and purpose of our walk in the Truth. We are told agape love is what we are to aim for (cf. 2Tim 2:22) and without it, we are nothing (1Cor 13:2). Love, or lack thereof, reveals our true identity.  Without love, we abide in death because we have separated ourselves from the true meaning of our purpose in life, which is to love (1John 3:14).

Agape love is the glue that holds everything together, and without it the very fabric of life falls apart. We witness this in the household, we witness this in the world, and how lonely and tragic life is without agape love! With great heaviness we can spot the disingenuous right away.

Despite the hardships of living, we are told to rest in God’s love (John 15:10), and when we do, it makes our burdens so much lighter to bear. Brother Roberts is right; the scattered and lonely will be brought together in the glorious Kingdom of our Lord and sorrow and sighing will flee away (Isa 35:10). In His strength we keep on keeping on, and we must never lose sight of this.

2:8      We read Paul’s injunction “doubting” here and often, I suspect, reprove ourselves for “doubting”. Whilst it is good not to “doubt” it is encouraging that James was inspired to write to brethren and sisters who do “doubt”. Our Father is aware of our shortcomings and so encourages us rather than punish us for our weaknesses.

1Tim 1:3,4

“… that thou mightiest charge some that they teach no other doctrine, neither give heed to fables…”

“To this day, the sine qua non of an observant Jew is his adherence to the Talmud, and one who denies any teaching of the Talmud is considered a heretic.”

https://www.chabad.org/library/article_cdo/aid/2652565/jewish/The-Babylonian-Talmud.htm/

To understand the foundations of Orthodox Judaism today, it is very essential to know how the Talmud came about during the period of 100 B.C. to 640 A.D. and still governs Jewry. Jacob Neusner, a professor of religious studies at Brown University in Providence, Rhode Island, a graduate of Harvard (A.B), Jewish Theological Seminary (M.H.L., Rabbi), and Columbia University (Ph.D.), wrote on the history of Judaism in his book, “THERE WE SAT DOWN” (cf. Psa 137:1). In Chapter 3, MYTH, pp. 73,74, we read the following: “The encompassing myth revealed in the pages of the Babylonian Talmud centered upon the figure of Moses and could be called the story of the Moses-piety rabbis. That story related Moses’ disclosure of a dual revelation, or Torah, at Mount Sinai—one in writing, the other handed orally from master to disciple… The rabbis believed that Moses was a rabbi, that God donned phylacteries, and that the heavenly court studied Torah precisely as did the earthly one. These beliefs today may be seen as projections of rabbinical values onto heaven, but the rabbis believed that they themselves were projections of heavenly values onto earth…” What is the Talmud?

The Babylonian Talmud (known just as the Talmud): “The Talmud is the central text of Rabbinic Judaism and the primary source of Jewish religious law (halakha) and Jewish theology… The Talmud has two components; the Mishnah (Hebrew: משנה, c. year 200 CE), a written compendium of Rabbinic Judaism's Oral Torah; and the Gemara (circa year 500 CE), an elucidation of the Mishnah and related Tannaitic writings that often ventures onto other subjects and expounds broadly on the Hebrew Bible. The term 'Talmud' may refer to either the Gemara alone, or the Mishnah and Gemara together.” https://www.chabad.org/library/article_cdo/aid/2652565/jewish/The-Babylonian-Talmud.htm/

The Jerusalem Talmud: “The Jerusalem Talmud… is a collection of Rabbinic notes on the second-century Jewish oral tradition known as the Mishnah. It is not considered as authoritative as the Babylonian Talmud.”

https://en.wikipedia.org/wiki/Talmud/ https://en.wikipedia.org/wiki/Jerusalem_Talmud/

The Mishnah states its rules in a straightforward manner, usually not supporting them with scriptural references or other argumentation. The Talmuds (and this is especially true of the Babylonian Talmud) are dialectical…” “‘Correct’ answers emerge out of the process of argument that fills the Talmud and all the books written to explain it. They are tentative conclusions whose rightness is based upon the ability of one school of thought to persuade the community of Rabbinic scholars that its point of view represents the best understanding of Torah and of God’s demands upon us.” https://reformjudaism.org/talmud/

The Gemara contains the analysis and commentary of the opinions of Rabbis read in the Mishnah.

https://www.myjewishlearning.com/article/gemara-the-essence-of-the-talmud/

According to Rabbinic Judaism, those who do not embrace the Talmud are heretics! Rabbis are considered “holy men;” their graves venerated by the people. Jacob Neusner writes further on p. 78, “The rabbis thus conceived that on earth they studied Torah just as God, the angels, and Moses our rabbi did in heaven. The heavenly schoolmen were even aware of Babylonian scholastic discussions, so they required Rabbah’s information about an aspect of purity-taboos. This conception must be interpreted by reference to the belief that the man truly made in the divine image was the rabbi; he embodied revelation—both oral and written—and all his actions constituted paradigms that were not merely correct, but actually heavenly. Rabbis, it shall be seen, could create and destroy men because they were righteous, free of sin, or otherwise holy, and so enjoyed exceptional grace from heaven. It follows that Torah was held to be a source of supernatural power. The rabbis controlled the power of Torah because of their mastery of its contents.” “The rabbis saw themselves as the intermediaries between heaven and earth, the new priests able to offer sacrifices more pleasing to heaven than the earlier burnt-offerings. They believed that through Torah they would be able to bring about the restoration of the ancient Temple and the establishment of the Messianic kingdom of God…” p. 97. We see Rabbinic Jews push for the building of a third temple and animal sacrifices today. Some Christadelphians and Messianic Jews - a mixture of Christianity and Judaism, are in full support of this (cf. Gal 4:9)!

Christ’s return is not contingent on their temple! During this dispensation, God tabernacles among men; the ecclesia today is the temple of God (1Cor 3:16,17; 1Pet 2:4,5). This third temple according to Jewish scholars will not only be houses of worship and fellowship with God, but with the animal sacrifices we will be elevated to a higher spiritual plane, opening portals or gates into the heavenly realm and back!

 https://www.chabad.org/library/article_cdo/aid/2942/jewish/Animal-Sacrifices.htm/

“As the earliest rabbinic interpretation of the Bible, the Talmud is indispensable to understanding the laws and customs still practiced today. The Talmudic discussion and its conclusions provide us with the origins of our many laws and customs. Studying the Talmud can help us search for the many important issues and values that are essential to a thinking and committed Jew.  To study Talmud is to take one’s part in the discourse of the generations, to add one’s own voice to the chorus of conversation and argument that has for nearly two millennia been the form and substance of Jewish law.” https://reformjudaism.org/talmud/

In many respects, in studying the history of Rabbinic Judaism, it reminded me of the history of the blasphemous Roman Catholic Church, as it enforced its false doctrines and subjected heretics to pain of torture and death. The early Rabbis also resorted to this against those who opposed their teachings with many internal intrigues and with threats instilled fear in their grab for power, as they laid the foundation of Talmudic Judaism. “It was dangerous to anger a rabbi, for heaven would exact vengeance,” THERE WE SAT DOWN,” p. 75 (Emphasis added).

1Tim 3:6

“Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.”

“When Paul forbad a novice being selected for eldership he recognized the necessity for giving those newly immersed time for growth in the Scriptures and obtaining experience in the Truth. Those to whom Paul’s words apply should be willing to submit, and not get offended.”

Brother A.T. Jannaway

The thrust of the passage is that elevating a new believer too soon to a position of leadership makes him susceptible to pride. It also involves more, as Brother Jannaway points out. A novice, young in the Truth, needs to grow spiritually in order to lead spiritually. A novice must first attain to a deep spiritual knowledge and have a deep conviction to the things of God in order to lead the people to strong spiritual convictions and to live in a lifestyle that displays God’s glory and honours His name (Matt 5:14-16).  A novice cannot give what he does not have. How can a novice effectively guide those who are more experienced and ahead of him in their Bible study and are more qualified than he is?

Suffering is necessary, and through suffering God works with us and comforts us, that we may be able to comfort others (2Cor 1:4-6). God uses our pain to grow and learn, which ought to draw us closer to God in all humility. If we have failed in this, then no matter how long we have been in the Truth, we are not qualified to even exhort, let alone lead an ecclesia.

Paul outlines the qualities needed for ecclesial leadership in this chapter 3, and these qualities come only with time, with experience, and with study. A novice simply is not qualified in many respects to have a position of authority in an ecclesia. Families can be the worst offenders in this matter. It is to break Paul’s command, which is Christ’s command (Gal 1:12; 1Cor 2:12,13); it is showing favouritism, which is also forbidden (James 2:1,9; cf. Rom 2:11; Lev 19:15), and is a serious offense (James 2:8,9; 1Tim 5:21).

2:6 “who gave himself” is easily said. However he is our example. We might never be expected to sacrifice our life in service to God. However we must give ourselves in service. This is the obligation that falls on a bond slave. Society teaches us that we need “me time” but the servant of God does not have “me time” it is all God’s time.

3:15 When Paul mentions “the ecclesia” <1577> why does he say “of the living God”? One reason is no doubt to distinguish it from another ecclesia which had once gathered in Timothy’s current location, “Ephesus” (1 Tim. 1:3). This “assembly” <1577> (Acts 19:32), in the theatre, cried, “Great is Diana of the Ephesians” (Acts 19:34). They were an ecclesia of a manmade idol as opposed to “the ecclesia of the living God”.

1:8 We learn that early in the history of the Christian community many priests were baptised – Acts 6:7 and some years later we learn that there were many !zealous for the law” - Acts 21:20. Now whilst these passages speak of what it was like in Jerusalem it is evident that such teaching spread through the Roman world. So by the time Paul wrote to Timothy such teaching was seen in Ephesus. However those believers in Ephesus clearly had taken on board some of the ideas without fully understanding them, or the implications of those errors. The lesson for us is clear. We should not repeat of speak of things we do not fully understand lest we be found to be undermining the foundations of the Christian gospel.

19:4 the giving over of the Egyptians to a “cruel lord” may be what is spoken of later – Dan 11:42

FAITH AND A GOOD CONSCIENCE

In order to fight the good fight, Paul gave Timothy two simple instructions. This is what he says: "To do this you must hold firmly to your faith and a good conscience." (1Tim 1:19).

Hold firmly to faith. The Amplified Bible puts it this way: "Keeping your faith [leaning completely on God with absolute trust and confidence in His guidance]."

We need to hold our faith in God firmly. Yes, sometimes our faith is tried; sometimes it seems like God takes too long to rescue us or answer our prayers, but keeping faith means to continue to believe that he is in control and that he has our best interests at heart. Have faith in God, in his salvation and in his love for you, and never let that faith go. Trust him absolutely.

Hold firmly to a good conscience. There are two aspects to this. Firstly, repent of your sins and ask God for forgiveness. He will forgive. And secondly, live your life as much as possible doing what is right. Stay free from sin. As soon as we bend one little rule, it's easier to go to the next level. So the more pure we stay, the easier temptation will be to resist.

Let's fight the good fight by having faith in God and living with a clean conscience.
 

PRAY FOR EVERYONE

Paul's first instruction to Timothy was this: "I urge then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone - for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness." (1Tim 2:1-2).

Paul urges us to pray for everyone. This means more people than just ourselves. 'Everyone' means more than our family, our friends, the people at church, school or in our workplace. Everyone is a lot of people. It might mean praying for your city, your country, or even the world.

I'm not very good at this, but once in a while my family and I will walk up our local mountain where we can overlook the city and pray for the people in it.

Paul's instruction is not just for a general prayer. It is much more important than that. We pray like this because"this is good and pleases God our Saviour, who wants all men to be saved and to come to a knowledge of the truth." (v 3). The aim of our prayer must be for the salvation of mankind.

So let's expand our prayers. Think big and pray for all people - everyone - that all may be saved.

1:17  it might seem unnecessary to say that God is the only wise god – a point made also in Rom 16:27 and Jude 1:25. Fleshly knowledge was held in high regard amongst those who “knew” things. Such “knowledge was used in the first century to undermine the preaching of the cross of Christ. This can be seen in the way that the some of the Corinthians were “puffed up”  1Cor 4:6 against the back ground of 1Cor 1:12

1Tim 3:2

“A bishop then must be blameless, the husband of one wife…”

“Pau says, ‘if a man desire the office of a bishop (overseer), he desireth a good work.’ To desire the office of a bishop, was to desire to have to do with the highest thing it was possible to put a hand to. But Paul guards the way against usurpation by men who might merely be enamoured of power. He specifies the qualifications with distinctness. ‘A bishop must be blameless; the husband of one wife’ – a very necessary matter to mention in those days when polygamy was rife…”

Robert Roberts, FURTHER SEASONS OF COMFORT, The Household of Faith, p. 20

Polygamy is the practice or custom of having more than one wife, or husband, at the same time.

Dr. John Thomas concurred and wrote a bishop was to have, “only one wife at a time,” for the same reason that, “polygamy was rife” in the days of the apostles.

During Old Testament times, polygamy was allowed, but was not encouraged. Abraham, Jacob, Judah, Gideon, Elkanah, David, and Solomon had more than one wife at the same time. From the very beginning we read in Gen 2:24, that the man and woman became one: “two shall be one flesh,” which also implies that marriage was intended from the very beginning to be monogamous, never polygamous, a picture that blurred very quickly after Adam and Eve’s sin and expulsion from the Garden of Eden. Paul’s description of our betrothal to Christ becomes seriously compromised by polygamy (Eph 5:31,32).

3:2  A bishop was to be “blameless” – the requirement was not that they be “sinless”.  That is their lifestyle was to be such that all would acknowledge that the brother lived a good life, even to those who did not believe despite the fact that he was a mortal with the same tendencies to sin as all believers.

2:4 A number of passages in the New Testament show that it is God’s desire that all will respond to His call and be acceptable in the day when Jesus returns. Yet sometimes we fear rejection at that time.

It is good not to presume that God will give us eternal life. However it is not good to think of ourselves as so “unworthy” that we presume that we will not be in the kingdom.