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

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 their’s if they did not think carefully abut 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.

8:2      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.

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.

"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 fullfillment of Moses' command (Deut 27:1-9).

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

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: Delare 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

12:6 ‘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.

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.

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.

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 Corinthinans; "Be ye followers (imitaters) 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 criticized 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 stedfast 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).

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

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.