Comments for May 28

v.9 - God equally promises us an inheritance because we have wholly followed the Lord our God. The land - for us - is Jesus, who is Zion, and our inheritance - the whole earth. Num.12:3, Ps.37:11, Matt.5:5.

v.10 The simple mention of ‘forty five years’ by Caleb provides a valuable time marker. By this time in the book of Joshua Israel have been in the land for seven years. Caleb was 40 when he spied out the land for the first time. Israel wandered in the wilderness after this for thirty eight years after that so 85 - 78 [40+38] = 7

v.11 - This comment is reminiscent of the comment on Moses at the end of his life in Deut.34:7. A direct blessing for faithful following that both of these men should be allowed to live into old age with all of their physical (and clearly mental) faculties intact.

14:9 Whilst Joshua is reminding the people what Moses had said as recorded in Num 14:22 the language actually echoes what God said to Abraham (Genesis 13:17-18) confirming that the land was being given to them because of what God had said to Abraham.

We know that Joshua divided the land according to Moses' commandment. However notice how often Moses is mentioned in this chapter. (:2, 3, 5, 6, 7, 9, 10, 11)

14:1 The mention of 'Eleazar' the priest's association with 'Joshua' and the absence of 'Caleb' should cause us to realise that whilst Caleb was one of the two faithful spies this is first time he appears in the book of Joshua.

So here is a man who 'wholly followed the Lord' 14:8,9 who was happy to slip into the background and work with Joshua. He did not seek prominence despite his, or maybe because of his, greatness.

This chapter forms the introduction to an account of the allocation of the land west of the Jordon, or Canaan proper; to the nine and a half tribes.

The age of Caleb in today's chapter gives us some interesting insights into Israel's chronology. In
Josh 14:7 Caleb was 40 when he and Joshua were spies (Num 13). From that time the nation were in the wilderness for 38 yrs, so Caleb must have been 78 when they crossed the Jordan.  He is now 85 (Josh 14:10), so  Israel has been in the promised land, and Joshua has therefore been leader for 7 years.

14:3     Like in 13:14 we are reminded that the Levites had no inheritance. The Lord was their inheritance Num 18:20. Of course this meant that the priest required faith in God’s provision That provision would come through the generosity of their brethren.

Caleb shows us in this chapter what it means to act according to one's convictions. (As someone said, he puts his money where his mouth is.) He had initially given a good report of the land, confident that God would give it to them, and now he asks for the area that looked difficult - Anakites with fortified cities. But he is confident that God will help him drive them out. What does that mean in our lives? Are we confident that God will help us with the difficult areas/troubles?

14:4  Notice that Caleb ‘wholly followed the Lord’ though he is not mentioned in the earlier chapters in the book of Joshua. So we see that a man can be faithful without being in the limelight of ecclesial activities.

V.14 It says that Hebron became the possession of Caleb.  More precisely, Caleb's possession comprised the fields adjacent to Hebron and their villages (Josh 21:12). The city of Hebron and its surrounding pasture lands were given to the sons of Aaron (Josh 21:10,11).

14:13    Caleb was the other faithful spy. However this chapter contains the first mention of him since the entering into the land. Whilst he did not have the ‘fame’ of Joshua he was not forgotten by his God. In our lives people pass out of our consciousness even though they might still be alive. We move on and they remain. We might forget them but the Father does not. Maybe we are one of those people.

Caleb means dog in Hebrew. Dogs were (and still are) considered dirty, savage beasts in most of the Near East. The picture of their tearing Jezebel to pieces gives the appropriate local view of dogs (2Kin 9:35,36). Elsewhere, in the Bible, dogs are cast in a very negative light (Phil 3:2; Rev 22:15).

Given this information, it seems unfortunate that Caleb bore such a name. However, the name Caleb has another connotation. It implies a characteristic of being a persistent follower, hence the term dogged in English. Caleb persistently followed Yahweh without question. He displayed the dogged determination to faithfully follow the commands of Yahweh, and for such attitude he was rewarded. He leaves us with a fine example to ponder.

14:2,3 Moses is dead and Israel are in the land – however the legacy of Moses lives on. He it was who, at God’s instruction, had spoken of the inheritance and the division of the and.

V.11 Caleb at 85 years old was as strong as he was at 45 years of age.  Caleb’s vigour and enthusiasm for service are to be admired.  Paul seems to reflect the same attitude when he exhorts: Watch ye, stand fast in the faith, quit you like men, be strong (1 Cor 16:13).

In v10 Caleb says "the LORD has kept me alive". We don't often think about this aspect of the wilderness journey. Israel's destruction in the wilderness is used as an example for our learning in the new testament, so we are familiar with it. But just as God worked for forty years to destroy a whole generation, so He worked to keep Joshua and Caleb alive. This care continued during the dangerous wars they fought with the occupants of the land. So their faith in God's ability to save was justified, for they had said "the LORD is with us" (Num 14:6-9).

The descendants of Anak (giants) had been the problem when Israel refused to go into the land (Num 13:22, 31-33). Joshua and Caleb were the only ones with the faith that God was bigger than the giants (Num 14:6-9). This they proved by personally driving the Anakim out by the strength of the LORD (Josh 11:21-22, 15:13-14).

In Peter Forbes 2001 comments he notes Israel had been in the (promised) land for 7 years. So the rest from war (Josh 14:15) was a sabbatical year and perhaps echoes the millennial sabbatical rest when Christ will rule in the promised land (Mic 4:3).

14:12That Caleb had waited 7 years from when Israel entered the land before he claimed his inheritance according to what Moses had said to him indicates a man of patience.

HALF FULL OR HALF EMPTY?

The land had been conquered and Joshua was just preparing to divide it up between the tribes of Israel. Before he began, he reviewed the inheritances that Moses had designated previously. This is the summary of the inheritance the Levites were given: "The  Levites received no share of the land but only the towns to live in, with pasture lands for their flocks and herds." (Josh 14:4)

One way of looking at this is to pity the Levites who appear to have missed out on their tribal inheritance and piece of land. After all, they were scattered and did not have the advantages of unity and wealth among their tribe.

The other way of looking at the inheritance of the Levites is that they were blessed well beyond the scope of all the other tribes. They may not have received a parcel of land, but between them they inherited the whole land, the sum of all the tribes put together.

We can look at our lives in the Lord in the same sort of way. We could say that because of our life in Christ we have sacrificed all we once enjoyed. Or we could say that because of our life in Christ, we are now far richer than we ever were before, in so many different ways.

Jesus said, "No one who has left home or brothers or sisters or mother of father or children or fields for me and for the gospel will fail to receive a hundred times as much in this present age ... and in the age to come, eternal life." (Mark 10:29-30)

14:11   Caleb’s claim to be as strong as when he spied the land the first time should not be taken to indicate that he thought he would take the land by his own strength. Rather the record is indicating that his commitment had not changed, despite being over 40 years older.  Age does not matter when actions are a matter of faith.

14:10     Life expectancy in the wilderness was reduced for the rebels – Psa 90:10 – but here we have almost incidental evidence that there were exceptions for the faithful. Caleb’s age can be seen to be far greater than the Psalm speaks of.

14:6-10        So Caleb, who was promised land by Moses, is now speaking to Joshua asking that Moses’ promise be fulfilled.  Firstly note that Caleb had patiently waited for about 5 years since the entering into the land – see Josh 1:7,10. Secondly Moses’ words still had relevance even though he was dead. 

Josh 14:13-15  We are told that Hebron was given to Caleb “because that he wholly followed the Lord God of Israel.”

Hebron was given to Caleb because it was the area where his faith was tested. Hebron was the area where the giant sons of Anak lived (Num 13:22).  Caleb witnessed to Israel that they were well able to overcome the inhabitants of the land (Num 13:30). 

When Jesus returns and gives the Kingdom to the saints maybe this will be the way by which we may be allotted a portion.  It could be in the place where our faith was tested and we witnessed to the truth of the Gospel message?

14:15  In mentioning both the current and old name of the city those who later would read the record are given enough information to be able to link the city with previous events.

14:3    A number of times in the Old Testament we are told that the Levites were given no inheritance in the land. However we must remember that they were sons of Jacob to whom the land was promised. They were not disinherited because the Lord was their inheritance. Rather the way in which they had no portion of the land during their life teaches in a most powerful way that they, as representative of the faithful, looked to the resurrection as did Abraham – Acts 7:5

14:9     In telling Joshua that Moses had spoken of his possession of the land Caleb is taking the general promise to Israel in Deut 11:24 to apply to himself in particular.

14:1  This is the first time the word “inherit” <5157> is used in the book of Joshua. It teaches that they had not taken the land because of their own military power. Rather it was because God had told them that they would inherit it. – Exo 23:30

14:6    notice that the camp of Israel was still in Gilgal despite a significant part of the land having been conquered.

14:3 when we read that the Levites had no inheritance in the land we should remember that they had not been forgotten. Rather they were in a very special position. The Lord was their inheritance – Num 18:20. Do we see our heavenly Father as our inheritance? We should because we will, through His grace, share His nature – 2Pet 1:4

14:4 often we find the tribe of Joseph – which in reality is the tribe of Benjamin – split into two parts – Manasseh and Ephraim. Notice that whilst often the sons of Joseph are place Ephraim and Manasseh on this occasion they are recorded according to their birth order. This is because we are here being told about inheritance which is based on birth.

14:6 Joshua and Caleb had both resisted the “evil report” of the ten spies and were promised that they would enter the land of Canaan. But this is the first time that we have read the name “Caleb” in the book of Joshua. Joshua, as the appointed replacement for Moses figures prominently which is not a surprise. Humanly speaking we would have expected Caleb to seek some sort of prominence alongside Joshua. But no. He was willing to wait in the background for the fulfilment of the promise that Yahweh had made to him.

The danger open to us is that fleshly thinking might lead us to seek some position or status rather than just wait for God in His own time, to do as he sees fit.

14:6-7 notice the twofold description that Caleb gives to Moses. “The man of God” and “Servant of the Lord”. Both descriptions used extensively in the early Old Testament from the days of Moses.

Caleb was not just being “polite” in his description. They are descriptions that God gave of Moses.

Could we be described in these ways?

14:3  The book of Numbers is concerned with the “inheritance” everything in the book pointed to the taking of the land. But Levi was not promised any land, the Lord was their inheritance. So now in the book of Joshua where again the “inheritance” is a key focus we are reminded that Levi was not promised any land.

v.22 - We learn here that God smites nations in order to heal them. Equally this is true of individuals. Those that he loves he chastens, in order to bring them closer to him. Deut.8:5, Heb.12:7,8, Rev.3:19.

v.3 The Egyptians were just like Israel in the way in which they did not look to Yahweh. [Isaiah 8:19-20] Whilst one might not expect any better of the Egyptians the point is clear that they did not learn anything from the time that Israel were in the land of Egypt. Nor had Israel had any impact upon the Egyptians beliefs during the time of the kings which contrasted with how the nations should have responded to God on seeing the way in which Israel conducted herself.

v.6-8 - The word used for brook here (02975) is a word of Egyptian origin used often of the Nile. It is used exclusively in Exodus and in OT passages that refer back to Exodus - e.g. Psa.78:44, Isa.7:18 but then in one or two other interesting places - e.g. here, 23:3,10, 33:21 where the consideration of the social and commercial aspects of the Nile, as well as its place in Biblical history, add some extra insight to such passages.

19:11,12 The use of 'wise' and 'what the Lord of hosts hath purposed upon Egypt' echo the time of Joseph. None of the wise men in Egypt could interpret his two dreams - Joseph did - and he told him (Gen 41:25) what the Lord had purposed upon Egypt.

DISCIPLINE AND REPENTANCE
This is an interesting prophecy, the latter half particularly, which hasn't been fulfilled yet. I believe it speaks of the millennium period when Jesus is king and there are still mortal people, sinners, under his reign. It speaks of the blessings that will be given to Egypt and how that they too, although they are not Jews, will be a special race of people to God. For this reason he says that he will strike them with oppressors or a plague if they turn from him so that they will cry out and return to him. When they have turned back to God he will send them deliverers and will heal them. Egypt, Assyria and Israel will all receive this type of discipline because they are a special people to God.
We too have been chosen by God to be a people set apart for him. He cares for us in the same way as he said he will care for Egypt and sometimes he disciplines us in the same way too. So let us remember to always keep ourselves centred on the LORD our God - not to wait for those last minute punishments and reminders, but to turn to him early, to repent and by God's grace to be delivered.

:18 That 'five cities' speak the language of Canaan maybe reflect that Joseph presented 'five' of his brethren to Pharaoh (Genesis 47:2)

19:1 The removing of the idols of Egypt echoes what happened at the Exodus (Exo 12:12)  Of course the overthrow of Egypt on this occasion was at the hands of the Assyrian even though it was what ;The Lord had purposed upon Egypt' (Exo 9:12)

V.17 "Terror unto Egypt" Hezekiah was an active subordinate ally of Assyria in its invasion of Egypt: Under Sargon, similarly the alliance of Judah with Assyria here is. 2Kin 23:29 Egypt in its calamities would remember what the prophets of Judah had foretold them; That Judah would be a terror unto Egypt.

Egypt was invaded by the Assyrians; had to defend its borders against the Babylonians; was conquered by the Persians; was controlled by the Greeks; then controlled by the Ptolemies; and then was ruled by the Romans.  This once mighty nation was reduced to a lowly status, according to prophecy (Eze 29:14,15). 

In the time of the end, Egypt will be overrun and smitten by Gog and his confederates.  This will be at the same time they sweep into Israel.  Christ and the saints will deliver Egypt from the invaders as she cries to Yahweh for help.   Egypt will be healed and restored, by grace, as it recognizes and bows down before the God of Israel (vs.21-25).

Egypt was to be punished, but in the end would turn to God. Isa 19:19-25. We are still waiting for this turning to Israel’s God, and I suggest that it will only happen when Christ is here as King. “Even so, come, Lord Jesus.”
(Rev 22:20)

19:5-8  The failing of the rivers in Egypt would inevitably produce a national disaster. Egypt receives all its water from the Nile and other rivers as it does not rain there.

19:5 The drying up of the Nile in the language of the prophet is to highlight to Egypt that the very thing they trusted in to provide them with wealth and sustenance is in God’s control.

21:8 The Nile was famed of fish (Num 11:5); many would be thrown out of employment by the lack of fish.

V.17 For Egypt, Isaiah predicts civil war; drought; confused counsel; and submission to a conquering invader.  The priestly class revolted and Sethos seized power in 718 BC.  Egypt being terrified of Judah is probably a reference to the alliance of Hezekiah and Assyria at the time. It was Assyria, under Sargon (722-715 BC) that invaded Egypt. Apart from predicting evil for Egypt, Isaiah also foretells healing and blessing for her in the Millennial Age.

19:3 Israel had the awful habit of looking to Egypt for assistance. Against that background Israel would have been disconcerted at the thought that Egypt was going to ‘fail’. It should have made them determined to trust God instead but sadly that tended not to happen.

19:1 The Lord riding upon ‘a swift cloud’ echoes Psa 148:8

19:14 Notice, like in verse 1, it is ‘the Lord’ who is bringing the judgement upon Egypt even though it was a foreign nation who thought they were doing it.

19:19-21         So in the end that nation which had oppressed Israel and became a synonym for evil will turn to God. Clearly this passage is speaking of the kingdom of God.

19:23 After all the destruction, in the kingdom, Egypt and Assyria will be restored to nationhood – but now subservient to Christ ruling from Jerusalem.

19:24-25       It might seem odd that Egypt and Assyria are mentioned alongside a restored Israel in the kingdom. However all nations, eventually, will turn to God. These nations will, it would appear, benefit from their acknowledgement of Israel. During their time they had both oppressed Israel. But that is all to change.

19:10 The almost incidental comment on what will be destroyed gives an indication that the Egyptians were involved in what we would today call fish farming. 

1. Isa 19:1 - (KJV) "'The burden'<4853> of 'Egypt'(<4714> refers to upper and lower Egypt, means "double straits)" - Mentions of idols and in verse 3 it also mentions them trying to consult spirits of dead as opposed to turning to God.

2. Isa 19:2 - The Lord has the Egyptians fighting each other - could this have application to the Arab Spring of 2011, the coup of 2013, and perhaps future events? 

3. Isa 19:4 - who is the cruel lord and fierce king (Nebuchadnezzar and/or a present/future king of the north Eze 29:18-19;Dan 8:23-25;Dan 11:40-43)?

4. Isa 19:5 - (KJV) "the sea"(<3220> could refer to the Nile).

5. Isa 19:13 - "Zoan"(<6814> Tsoan was an ancient city of lower Egypt meaning "place of departure", its Greek name was Tanis); "Noph" (<5297> Noph means "presentability" and refers to Memphis, the capital city of Egypt, with Memphis meaning "haven of the good"). 

6. Isa 19:16 -  It would appear this is all future last days; Vss 16, 18, 19, 21, 23, 24 all mention "in that day".

7. Isa 19:17 - the land of Judah bringing terror to the Egyptians would seem to be future.

8. Isa 19:18 - the number "5" is thought by some to refer to grace, mercy, and/or life; the language of Canaan would be Hebrew; we have 5 cities in Egypt turning to the true God.

9. Isa 19:19 - "an altar to the Lord in the heart of Egypt"; "altar"<4196>, "pillar"(<4676> note how it can refer to wooden stump).  Gen 13:2-4 - "Bethel"(<1008> means "house of God") and "Hai"(<5857> means "heap of ruins") perhaps represent the Holy Spirit and unholy flesh with the "altar"<4196> being a bridge or mediator between the two - Christ, of course, being the ultimate bridge, mediator (1Tim 2:5), altar, pillar/monument, and as mentioned elsewhere an ensign.

10. Isa 19:19-22 - would appear to be most relevant to the Last Days with its Messianic suggestion.

11. Isa 19:20 - who will oppress Egypt? Will it be internal chaos, will it be IS, will it be the king of the north? God will send a savior to rescue and deliver Egypt.

12. Isa 19:20-21 - with a savior sent to Egypt, the Lord will make Himself known to Egypt and they will acknowledge Him; it appears there may be some return to the law of Moses with "sacrifices"<2077> and "oblation"<4503>.

13. Isa 19:23-25 - this could be foreshadowed by Hezekiah, but seems primarily Messianic; the Arabs and other Gentile nations in the glorious Messianic kingdom on earth age will be blessed along with the Jews in accordance with the promises to Abraham through his seed (Gen 12:2-3;Gen 22:16-18;Gal 3:8-9, 16, 26-29).

19:2 When God is involved in the downfall of a people it is not unusual to see the people fighting each other. There are other occasions when this took place 1Sam 14:16-20 etc.

19:1    At the time of the Exodus Egypt had learnt that Yahweh was God as he fought against the gods of Egypt  - Exo 12:12 – but Egypt did not learnt so judgement is promised again.

19:4 The phrase “the Lord, the LORD of hosts” is only found in Isaiah’s prophecy – Isa 1:24, 3:1, 10:16,23, 19:4

19:23-25           Here Isaiah expands on what he said in 11:15

19:23  that “day” is the day spoken of in the earlier part of the chapter. We should try and see the events associated with the re-establishment of the kingdom of God.

19:11-13 Human wisdom sees itself as having all the solutions. Often it might appear that the solutions are good. However God can confound the “wisdom” of those who see themselves as wise. Sadly so often men in authority place their confidence is the “wise” rather than in Divine revelation. We are left with the challenge. Where do we put our confidence? In man’s or God’s wisdom 19:11-13 Human wisdom sees itself as having all the solutions. Often it might appear that the solutions are good. However God can confound the “wisdom” of those who see themselves as wise. Sadly so often men in authority place their confidence is the “wise” rather than in Divine revelation. We are left with the challenge. Where do we put our confidence? In man’s or God’s wisdom

19:1 The Babylonians invaded Egypt at the end of Judah’s kingdom in the days of the last kings of Judah. Whilst everyone would have thought it was due to the might of the Chaldeans that it happened in reality it was the might of Yahweh that brought it about. Hence “the Lord riseth …”

19:15 The way the extent of the punishment on Egypt is spoken of is an echo of the extent of punishment that would come upon Judah – 9:14 – Egypt was eventually to be a base nation – Eze 29:14 – though Israel was eventually to be exalted above the nations – Deut 28:1. So whilst there is a similarity in the way they were to be punished their final outcome was quite different.

1 v.2 - It is a great comfort to know from the pen of the inspired writer this truth that God cannot lie. If God has to speak the truth (which stands to reason) then we can rely 100% on every word of scripture. Here lies our basis of faith. John 6:68, 1John 2:25, 3:2-3, Num.23:19, 1Sam.15:29, 1Thes.2:13, 2Tim.2:13, Heb.6:17,18.

1 v.1 - Notice how often, when the phrase 'servant of God / Lord' is found in Scripture, it refers to Moses  Joshua 1:13 Joshua 22:5 1 Chronicles 6:49 2 Chronicles 24:9 Nehemiah 10:29 Daniel 9:11 Revelation 15:3 and Joshua Josh 24:29, Judg 2:8 There are only two New Testament uses of the phrase which do not speak of Moses Titus 1:1 James 1:1 If we are to consider the phrase 'Servant of the LORD' we will find that the link with Moses is even more striking. Deuteronomy 34:5 Joshua 1:1,13 8:31,33 11:12 12:6 13:8 14:7 18:7 22:2,4,5 24:29 Judges 2:8 2 Kings 18:12 2 Chronicles 1:3 24:6 The only other man called a servant of the LORD' is David. Psalm 18:1 36:1

2 v.3-4 The injunction that the women should 'teach the young women' is powerful. The brethren really cannot teach the young women the qualities that they should manifest. The older sisters should be the teachers by example. Such a great responsibility gives lie to the notion that sisters are 'second class Christadelphians.' We have spoken before on this one, and I feel that you are in an excellent position to do this and I am sure that you do.

3 v.5 'washing of regeneration' - see Ephesians 5:26 to show that the regeneration is of the Word. 3:7 'justified by his grace' Other times we are told that we are 'justified by faith' Romans 3:28 4:2 5:1 9 Galatians 2:17 3:24 So how are we justified by his grace? It is by God's grace that Jesus died. If God had not been gracious then there would be no one to have faith in, thus we are justified by grace. The grace provides the medium through which salvation comes if we believe that medium works then we are justified.

1:3 That the salvation was manifest through preaching is so obvious that we might miss the implications. If we do not talk about the salvation in Christ no one else will hear about it.

Notice the emphasis upon 'good works' (2:7 3:1 3:8 3:14) . But notice that it is not the 'good works' of the social gospel.
2:7 associates 'good works' with 'doctrine'
3:1 associates 'good works' with obedience to the authorities
3:8 The 'good works' here are contrasted with (3:9) 'foolish questions'
3:14 Whilst the meaning of 'good works' here is less clear it certainly is not advocating 'doing good' as seen in those who feel that the gospel is simply being kind.

3:7 We understand that we are 'justified by faith' (Romans 3:28 5:1 Galatians 3:24) but by speaking of being 'justified by his grace' we see that Paul, by echoing the words of Romans 3:24 demonstrates that even though we are justified by 'faith' the work is of God.

1:16 So we see that a person's lifestyle demonstrates what they believe. Correct beliefs are manifest in correct living.

3:3 In saying  'such were some of us' Paul identifies with those in error in Crete. In this Paul  relates to the way in which he  opposed Christianity because of his Phariseeism before he accepted the gospel. So we see that Judaisers were a big problem in Crete.

TITUS. Once again we have many lessons from this short letter of Paul to his “son in the common faith. It is not just a personal letter, but shows us how we should conduct ourselves within the ecclesia, and what the priorities must be in establishing an ecclesia. Which we are told is the pillar and ground of the truth. (1Tim 3:15) Hence we see the principles that it must be established on.
     CH.1  It must be an orderly ecclesia.  v.5 “set in order” epidorthoo (1930) from which we get the word “orthopaedic”
     CH.2  It must be a sound ecclesia.. v.1 “sound doctrine” Sound teaching will provide an environment for spiritual health
     CH.3  It must be a practical ecclesia. v.8 “good”  Beautiful, excellent, and worthy of recognition.

1:2 We may wonder why Paul says that God cannot lie. Surely Titus knew that. Maybe it is a play on what the poet said about Cretans (Titus 1:12) making the point that God is not like the Cretans,3:9

2:1 When Paul speaks of 'sound doctrine' he is not simply concerned with being technically correct in teaching for the word 5198 carries the meaning 'healthful' as can be seen when it is used Luke 5:31 'whole' 1Tim 6:3 'wholesome' 3John 1:2 'health'. It is also the same word translated 'sound' in Titus 2:2. So Paul is exhorting to the manifestation of a healthy faith.

3:9-10 The 'heretick' - only occurrence of the word in Scripture-  is a divisive person. This divisive person is not simply preaching false doctrine. Rather his behaviour is divisive and relates to the issue of 'foolish questions' of 3:9.

2:3-5 Upon the reading of this letter the believers on Crete would have understood that no one, not even Titus, is better able to train a young sister than an experienced, older sister. This is a work which goes unnoticed for the most part within the ecclesia; but, never the less an important work for the development of sisters.

1:15 In saying ‘to the pure all things are pure’ Paul is not giving licence to do anything we please because we are ‘pure’. Rather our purity means that we do not impute wrong motives to others.

2:5 Some may wish to argue from this verse that a wife’s place is in the home. Be that as it may we can all learn from the verse. The reason for the wife to behave in a particular way is to prevent the word of God being blasphemed. Whether at home or at work our behaviour can bring the gospel in to disrepute.

3:1 In the light of the modern way the world thinks – that it is perfectly acceptable to object to what local government or local council deem appropriate for citizens of that town or county – Paul’s words to Titus are most appropriate. Not for us the protest against local or national taxes. Not for us the protest against a housing development or new super market in our locality.

1:4 Titus was Paul's "own" son. Own comes from a Greek word GENESIA (1077) which means a legitimate child. Titus was his son (not adopted), not in a physical sense. but in terms of their faith. Titus was Paul's  child because it was to Paul, (as a means in God's hand) that he owed his spiritual life and growth. The identification as a child is a happy one, it combines two ideas. " I have begotten you" and "you are very dear to me" In 1Tim 1:2 we have a similar greeting with basically the same meaning.

WE NEED OLDER WOMEN
 
In an age when relationship breakdown is almost as common as those whose relationships stay together, we need more women in our churches doing what Paul urged the older women in the church to do. "Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. Then they can train the younger women to love their husbands and children, to be self controlled and pure, to be busy at home, to be kind, and to be subject to heir husbands, so that no one will malign the word of God." (Titus 2:3-5)
 
There is no more important time for women in our churches to do that than right now. Our young sisters in Christ, as young wives and mothers need good examples and practical teaching to help them to keep working on their relationships with their children and husbands. Too many marriages and families end up on the rocks. But with the input of our older sisters we can help change the tide and see many more families stay together, committed to each other and to the Lord. With the help of our older sisters we will show more clearly that we belong to Christ, and those looking on will not be able to malign the word of God.

PURPOSE
 
Paul's purpose for being a servant of God and an apostle of Jesus Christ is clearly spelt out for us in Paul's letter to Titus. It was "for the faith of God's elect and the knowledge of the truth that leads to godliness." (Titus 1:1) Have we ever wondered whether this was one of the reasons we have been called out of the world to Christ? After all, what believers do not need their faith strengthened? And who does not need to know the truth that leads to godliness?
 
It may seem obvious, but I will say it anyway: We all need to have our faith strengthened no matter how strong we might seem. None of us are strong enough to walk to the kingdom all by ourselves - that's why God gave us each other. If we go around spreading encouragement and growing in faith we will help to save a life in the truth.
 
Secondly, everyone needs to hear the saving message of the knowledge of the truth so that they can begin to live a godly life. We might be the only person some people come across who are able to tell them that message. If we fail to do so, they will miss out on eternal life.
 
So let's fulfil the mission in our lives just as Paul did in his by strengthening the faith of the elect and passing on the knowledge of the truth that leads to godliness.

There are several references in this letter to being "self-controlled", Strongs 4998/4994 etc, which also mean to be of sound mind/sane.  We know that we can only be of sound mind if we have the mind of Christ  & the mind of the flesh (desires of the flesh/divisiveness, etc) has been put to death cp Rom 6- 8 We are then able to do the good works that God has given us to do (Eph 2:10, Titus 2:12), & bear the fruit of the Spirit.

1:5  In commanding Titus to ordain ‘elders in every city’ Paul is setting in place circumstances which would lead to unity and harmony rather than division. The brethren and sisters met ‘from house to house’ Acts 2:46  and ecclesias met n houses Philem 1:2. In setting a bishop in each city Paul s creating a situation where it would be difficult to simply go to another group of believers if one had a problems with one group. Each city would be under the care of the bishop for that city. Each house group would be part of the one larger group in that city.

2:8- The phrase sound speech has a great deal to tell us.  The word sound <5199> is, on every other occasions, translated whole - in the context of healing -  being made whole. The word speech is the Greek word logos <3056> which has a great depth of meaning.  Logos cannot be translated by a single English word.  The word word is the closest but it doesn't even start to describe the true meaning of what the Greeks understood by logos.  A logos was a reasoned argument, starting with a thought, developing into a piece of wisdom which manifested itself in spoken reasoned argument of a sort which could be recognised by those listening as wise and worth following and able to be stored for future help and guidance.  Without all of these features, it was not a logos.  A logos was not just spoken - it had a much wider execution.  Add to this the fact that Titus is exhorted to have sound (whole, healing) logos, and you have a wonderful picture - a humbling exhortation for us all.

Titus was almost 40 years of age when Paul gave him the job to organise the Cretan ecclesia. Cretans did not enjoy a good reputation as Paul points out (1:12).  Paul's remarks are, according to Dr. Charles Ryrie: quoted from the Cretan poet Epimenides, who exaggerated for effect. To Cretanise was to lie.

Paul sent Timothy to Ephesus, and Titus to Crete. Both Brothers had to help consolidate the new churches, and to establish them in the system of ecclesias in Christ. Titus, like Timothy, is to show himself as a role model (Titus 2:7). So should we – all of us.

1:5      In calling Titus to ‘ordain’ elders Paul is encouraging him to continue the work that the apostles had already been involved in – Acts 14:23

1:10 Paul was concerned that the true doctrine of the gospel should be retained. Some Jewish converts had deceived some believers with a perversion of the true understanding of the gospel.

1:12 Paul cites the Cretan philosopher Epimenides who was born in Gnossus on the island of Crete. An insidious movement of Gnostics arose in the first century that affected the early ecclesia. The Gnostics mixed the gospel truth with Judaic and Hellenistic philosophies.  With these philosophies they added myths and mystical ideas from other pagan quarters.

The Antichrist spoken of by John, in his first epistle, is Gnosticism. Gnostic ideas would ferment in the subsequent centuries and some would be incorporated into the Orthodox Church to form the apostasy.

2:7 Whilst Paul has been telling Titus to teach young men he says that Titus was to be ‘a pattern of good works’. He was not simply to speak the words. He was to show them in his life as well.

1:2 God promised eternal life before the world began (KJV); before the beginning of time (NIV).  This is the same language as that found in 2Tim 1:9.  The question is to whom would God promise eternal life before those stated conditions?  Would that apply to Himself or His angelic host?  I think that the NASB translation makes more sense when it says: long ages ago.  This allows for the promise to be made to the first man (and woman) - which it was.

Titus 2:3 warns aged women not to be "slanderers" (NKJV, NIV) or "false accusers" (KJV) - both are from the Greek word "Diabolos" (1228) which is often translated "devil".  We know from Jer 17:9;James 1:13-16 that human nature is prone to sin and that the origin of sin comes from within - not from some supposed external supernatural being. In 2Tim 3:3 we also have flawed "believers" in the last days called "slanderers" (NKJV), "slanderous" (NIV), and "false accusers" (KJV) - they are all from the same Greek word "Diabolos"  which is often translated "devil". These verses show how the word "Diabolos" is used in Scripture. It is people who are slanderers/devils.  Additionally, we have Jesus' statement in John 6:70-71 calling the human being Judas a devil. The preceding was gleaned from email study notes by Wes Booker.

3:14 Having spoken of ‘good works’ throughout the letter Paul now emphasises that they must be maintained. Living the gospel is not a ‘flash in the pan’ activity. It must be worked on throughout life.

What does it mean in 1:16 to be "disqualified for every good work"?

I once saw an Olympic long-jumper who three times jumped an enormous distance. Their jumps put them in the lead. But after each jump the camera went to the soft putty at the starting point to show the indent of the athlete's shoe. They had overstepped the mark, and none of their jumps qualified for the competition.

Can our works be like that too? Paul says they can. In fact, he's saying that your whole lifetime of works can be disqualified if you don't jump off from the right point. This starting point is belief, which he explains in v14-16 is the only thing which qualifies your entry into the "good works race". So in effect all the good we do will not get us an eternal reward, no matter how exceptionally good, or how long we've served, if we don't believe in Jesus.

Instead we have belief (faith) that eternal life is a gift of God through baptism into Jesus. Once we qualify by doing this, then our good works will start to mean something. In 3:8 this is put in the proper order.

1:4    The faith was ‘common’ not because it was commonly held amongst many people. Rather it was ‘shared’ as the same word is translated in Acts 2:44

1:3    ‘preaching’ is not the way that ‘wise’ men would propagate a message. 1Cor 1:21 shows that the message we preach is not appealing to men and woman. However it is the message that offers salvation.

2:14   In saying that Jesus “gave himself for us” we are not simply being presented with a comment about the atoning work of Jesus. Rather his example of selfless service is being presented to those categories of the church listed earlier in the chapter to appreciate what is required of them.

Titus 2:5

“To be discreet, chaste, keepers at home… “

A reader asks: “… Is it wrong for sisters in the Lord to go to work…?”

My reply: Let’s also read the parallel verse given in 1Tim 5:14, “guide the house.”

Keepers is the Greek word, oikourous, <3626>, and means: “a guard; be ware, a stayer at home, i.e. domestically inclined (a ‘good housekeeper’).” It is compromised of two Greek words, oikos, a house, or a dwelling place, or by metonymy, a household or family. Ouros refers to a keeper, watcher, or guardian – one who has the oversight for something. Thus, the basic meaning of oikourous is that of a housekeeper who watches over and cares for the household and family. Strong’s “stayer at home” is actually an incorrect interpretation, and reflects more James Strong’s bias. If you do not know, James Strong was hand-picked by Phillip Schaff, a highly esteemed scholar of the 19^thcentury who was a key element in the corrupt version of the ASV. Thus, any believer who quotes Strong as the final authority at the expense of the truth is reckless and deceived. Oikourous is not defined as confinement to the home! Titus uses the same Greek word, oikourous for home. Literally translated, this verse reads: “keepers at keeper,” or “homes at home.” This does not make any sense; therefore, we know the meaning goes way beyond a casual, surface reading. In fact, Greek literature during New Testament times employed the word oikourous in reference to a watchdog who guarded the house, but more germane to the context of Titus, it referred to the mistress of the house.

Going back to 1Tim 5:14, Guide is the Greek word, oikodespoteo, <3617>, and means, “to rule a family.” Timothy teaches that women ought to be busy at home, taking charge of the family, and not be busybodies! Guide and keeper come from the same root, <3624>, oikos.

Being a keeper at home involves managing the home, being a good wife, a help-mate to her husband (Gen 2:18; Eph 5:22), and a mother who raises the children in the, “nurture and admonition of the Lord” (Eph 6:4). Some stay at home moms are more concerning about being watchdogs than seeing-eye dogs, and being busybodies, fail miserably (cf. Deut 6:7)! They are not "keepers at home" by just staying at home!

If finances permit, it is much better for a sister in the Lord to stay at home. The family takes priority to wanting a bigger home, a newer car, a better education for a better paying job. But, this is not always the case, and juggling between a job and family is not easy. Instead of being critical towards a sister who must work, we ought to be empathetic, supportive, and helpful.

Titus 2:5,11. Two today.

1. v. 5 - Some have taken the phrase "keepers at home" (N.I.V. "busy at home") to mean that the highest priority for the young believing wife is to be a housekeeper and/or housewife. But in Biblical times, godly females were known to work outside the home (see for example, Acts 16:14; Prov 31:24). So how is one to interpret Paul's phrase here?

2. v. 11 - Has the grace of God that brings salvation really appeared to all men? If not, how should this phrase be understood?

1. When I first heard that idea presented a long time ago, I had doubts about that interpretation. And I still do. Though it is undeniable that being a housewife is a very honorable calling, can't it also be true that a woman working away from the home can and also should be "busy at home" in the sense of taking care to keep the house neat and clean and helping the family to live Christlike lives? This is self-evident in the Prov. 31 passage describing "the wife of noble character" (N.I.V. - v. 10) when her work at home - as well as away - is described in detail. The husband too, quite obviously, has responsibilities in this area even if Paul doesn't choose to use that phrase of them. It's implied in some of what he says of the "elders" in Titus 1:6-9 including "a man whose children believe and are not open to the charge of being wild and disobedient."

2. Here's another example of a case where the word "all" doesn't mean 100% of the people in the world but "all" in the sense of all kinds of men without any being naturally excluded due to race, ethnicity, etc.

What follows are some other New Testament examples of this usage -

Jesus in Jn. 12:32 -

    "But I, when I am lifted up from the earth, will draw all men to myself."

But there were many who never heard of him and many who did and rejected what they heard. But here is a pretty direct prophecy that soon Gentiles would be accepted as true believers along with Jews.

Jesus again in Jn. 5:22,23 -

    "Moreover the Father judges no one, but has entrusted all judgment to the Son, thatall may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent him."

Here again it's easy to see that the "all" has limitations due to his next statement - that some will not honor either himself or His Father.

Jesus again in Jn. 13:35 -

    "By this all men will know that you are my disciples, if you love one another."

Jesus one more time - Jn. 6:44,45 -

    "No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. It is written in the Prophets: 'They will all be taught by God.' Everyone who listens to the Father and learns from him comes to me."

Again the "all" who are taught of God are confined to those whom the Father draws to Him.

3:2-3   The call to compassionate behaviour towards others because we used to share their behaviour is based on the example of Jesus who coan have compassion because he used to be tempted. 

1:10    That the gainsayers were particularly found amongst the Jews is consistent with the general problem that Paul came across throughout his own preaching.

3:1    The call to subjection to the authorities echoes Paul’s instruction to the brethren and sisters in Rome – Rom 13:1

2:11     Whilst the grace of God has appeared to all men, sadly, very few avail themselves of it.

Titus 1:6

“If any be blameless, the husband of one wife…”

The following comment was written by Bro. Robert Roberts in the Christadelphian, 1897, p. 151:

“Polygamy is opposed to the principles of Paul, who, in his writings, only recognizes ‘one wife,’ (Titus i. 6; Ephes. v. 31, 33; 1 Cor. vii. 2, 12-27). 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 (1 Tim. ii. 7; 1 Cor. xi. 1; 1 Thess. iv. 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’ (1 Cor. xiv. 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’ (2 Thess. iii. 6). A man’s knowledge of the truth goes for nothing, if he is disobedient.”

1:10    the mention of those “especially of the circumcision” refer to a particular way of thinking found in some Jews. Namely that unless a gentile was circumcised he would not be saved – Acts 15:1. That they were a problem in Crete indicates the extent of their influence over the first century meetings.

Titus 1:11

“Whose mouths must be stopped…”

In this age of “political correctness,” this would not fare well, after all, everybody has the right to say whatever they want. They call it “freedom of speech,” and to such this verse would be outrageous and appalling!  It is not so if we are to follow “spiritual correctness.” Our mouths are not meant to be “open sepulchres” (Rom 3:13,14)!

There are the idle talkers, deceivers, false preachers/teachers whose mouths must be stopped because they contradict sound doctrine and faithful words and godliness – their very behaviour demonstrating, as well, evidence of their disobedience (Titus 1:1,3,5,9,10). This issue Paul presented has an urgency about it. Paul ruled out the concept of giving the “floor,” or “open pulpit” to such.

“‘Mouths’ cannot be ‘stopped’ in the absence of authority. Argument is powerless, except with men of noble mind, which cannot be said to be the type of men who bark and snarl (and bite when they can) on every occasion when they think they have a good opportunity and often when they don’t. There is no good object to be served by fighting with them. There is nothing to be done but to leave them alone. We do not judge them. The Lord will do that. We simply do what the Lord commanded: we take note of the fruits and ‘beware.’ Time is too precious to waste in personal bicker, which will have a very ghastly look at the judgment seat, to which we have a constant eye notwithstanding the unwillingness or the incapability of critics to believe it.” Robert Roberts, 1889.

3:12   In encouraging Titus to meet with Paul at Nicopolis because he plans to spend the winter there indicates that when Paul wrote the letter to Titus he was not a prisoner at Rome.

1:6       We should all be “blameless” however those in a position where others who are not believers might see the “bishop” is crucial. The more “prominent” a believer is the more circumspect they must be.

1:12 Joseph’s brethren displayed all three of these characteristics when they sold Joseph. They lied: “we will say, Some evil beast hath devoured him” (Gen. 37:20). They were as an evil beast for they, not a beast, were the ones that had “killed … and dipped the coat in the blood” (Gen. 37:31) so that Jacob said: “an evil beast hath devoured him” (Gen. 37:33). They were “slow bellies” for “they sat down to eat bread” (Gen. 37:25).

2:9 In the western world the concept of slave and master has disappeared. However we should realise that all of us in employment are servants to our employer. The work environment provides a wonderful environment where we can practice being Christ Like in serving our earthly master with integrity and not complaining.

3:10 We might wonder why Paul says the heretic should be rejected after the first and second admonition. Possibly Paul is appealing to the fact that an error has to be witnessed against twice – by two witnesses – Deut 17:6

2:15 When the letter was written to Titus there we no chapter divisions. The point Paul is making here spills over into the next chapter. Titus was not given the honour due then it follows that the believers would not respect an others in authority – possibly justifying their position on the grounds that “magistrates” were not fellow believers.

1:14 It is inevitable that we will adopt practices which do not have their origin in scripture. It maybe that they make life convenient for us. In themselves many such practices are not a violation of the gospel message. However from what Paul says to Titus it clearly is possible that man’s policies and practices actually undermine the gospel truth.