9:14 Maybe, flushed with success, Israel felt no need to speak with God about the Gibeonites.

In like manner it is so easy for us to forget God when things appear to be going well for us.

The people of Gibeon were Hivites.  This is one of the nations that Moses commanded should be utterly destroyed (Deut 20:16,17).  Israel was subsequently promised that Yahweh would help them in this task (Josh 3:10). 

However, Yahweh does not act in isolation but in partnership with His people.  Israel had forgotten this fact by not consulting Yahweh before accepting the Gibeonites. Yahweh did not intervene but let the Israelites be duped.  They had failed the test with which Yahweh had presented them. 

The lesson for us is always to consult Yahweh before acting so that He may guide us to do right (Prov 3:5,6). 

9:18   Israel had sworn and would not go back on their oath, even though it would have been simple to do so. They had implemented the principles which David later enunciated Psa 15:4

9:1  We see another occasion when there are many ‘kings’ in the land but they are now united against Gibeon.

V.3 Gibeon was a greater city than Ai (Josh 10:2).  It was situated about 10 km (6 mi) northwest of Jerusalem and about 11.6 km (7 mi) southwest of Ai. Gibeon was located in the territory of Benjamin (Josh 18:25). It was also designated one of the Levite cities (Josh 21:17).

V.15 Joshua made peace with Gibeonites and swore to let them live.  Then he discovered that the Gibeonites had deceived him.  Nevertheless, he could not go back on his oath.  And so, the city of Gibeon was spared plus three other Hivite cities (v.17).

The Gibeonites were given jobs as laborerers around the camp (v.21).  Thus, they became the original Nethinims. 

The name Nethinim comes from Nathan which means give, set apart, dedicate.  The Nethanims were temple servants in the time of Ezra and Nehemiah (1Chron 9:2). The Gibeonites were the first Nethinims, but later other conquered people were added to the group.  David appointed some to become Nethinims (Ezra 8:20).

Is Jesus thinking of the Gibeonites when he speaks of counting the cost before going to war (Luke 14:31-32)?

Also, have you noticed that their words in v9-10, v24 are virtually the same as Rahab's? (2:9-11)

In which case, is it possible that the lost sheep, coin, and son in Luke 15 relate to the believing Gentiles who would inherit the promises before Israel?

The prophecies of Babylon and the Medo-Persians way in advance give testimony to the foresight and planning of Yahweh.  Nebuchadnezzar would be informed that: the most High ruleth in the kingdom of men, and giveth it to whomsoever he will (Dan. 4;25). 

He would be called the servant of Yahweh and used to bring punishment on Judah (Jer 25:9).  But, he would be deposed for his arrogance (v.11) by other servants of Yahweh, the Medes (v.17). 

 Yahweh called the Medes His sanctified ones (sanctified = appointed), and His mighty ones (warriors) (v.3).

13:6  Whilst Isaiah is speaking of the Babylonian invasion he is careful to make the point, by inspiration, that it is ‘a destruction from the Almighty’. Israel, and we, need to appreciate that things which appear so natural can be due to the direct involvement of God.

13:5 This description of Babylonian activity against Israel should have been sufficient reason for Hezekiah not to show the ambassadors from Babylon all his wealth – 2Kin 20:12-13

13:1 We should remember that this ‘burden of Babylon’ – words of judgement against it – were written by Isaiah before the Assyrians had come against Jerusalem in the days of Hezekiah.

13:16 The language of the judgement of Babylon is echoed in Zech 14:2 to speak of how God will punish Jerusalem thus indicating that at the time of the return of Jesus Israel will be as Godless as the Babylonians.

V.16 This verse is echoed in Psa 137:8,9.

V.17 often one can buy his/her way to freedom and safety in wartime situations.  However, the Medes would not be persuaded in this manner.

Vs.20-22 Today, Babylon is just a desolate mound in Iraq. Superstitious nomadic Arabs will not pitch their tents in that area.  They believe that evil spirits reside there.  

13:8 This is the first of three times that Isaiah speaks of the pains of a woman in travail (13:8, 21:3, 26:17)

4 v.12 Both Timothy [1 Timothy 4:12] And Titus [Titus 2:15] Were exhorted to not allow others to despise them. They were both in authority through the appointment of the Apostle Paul, therefore their seeming youth or inappropriateness was not a valid basis for disregarding them.Thus they were to ensure that their position was not undermined by those who would prefer not to listen to them. As is often the case, when a person's argument cannot be gainsaid, the one opposing lowers himself to attacking the credentials of the person. This seems to have happened with both Timothy and Titus and had to be resisted if their work were to continue.

5 v.20 'Rebuke' is the correct way to deal with error. [Leviticus 19:17] However there is no point rebuking one who has no respect for the Word of God [Proverbs 9:8] We should heed the rebuke of 'the 'wise' [Ecclesiastes 7:5] This instruction from the Old Testament forms the basis for the warnings and exhortations in the New Testament. here 2 Timothy 4:2 Titus 1:13 2:15

Chapter 4 5 and 6 emphasise 'doctrine' 4:6, 13, 16 5:17 6:1. But it is not a mere adherence to a set of beliefs that is being spoken of. It is a way of life.

5:1 Devils in the Old testament were false Gods - Psalm 106:37 so here Paul is, using an Old Testament image, contrasting true doctrine with the worshipping of false gods. In the context of Ephesus where Timothy was it could easily be Diana.

4:3 That there were those who were 'forbidding to marry' may indicate a misunderstanding of Paul's counsel to the Corinthians (1 Corinthians 7:8) - and if so an indication that the letters were seen by ecclesias other than the one to which they were sent.

5:18 'the labourer is worthy of his hire' quotes Jesus' words (Matthew 10:10) indicating that Matthew's gospel was available by the time that Paul wrote to Timothy.

No matter what our age or our position we would all do well to follow Paul's good advice. Let us make sure that our lives are an example to all the believers who see us. Set an example for them, read the Scripture and make it a matter of principle in all you do an say. In doing this we will save both ourselves and those who hear us.

4:10 In telling Timothy that 'we both labour and suffer reproach' Paul is reminding him of what he had told the Corinthians (1Cor 4:12)

5:16 'relieve' catches the sentiments of Lev 25:35 where the law relating to the year of release and the year of jubilee are developed.  That God would provide for Israel at that time should provide the servant of God with a reason to be willing to provide for his brother or sister now.

4:1-3  Paul was anticipating the emergence of spiritual wolves (Acts 20:29,30).  These Gnostics did rise in the first century but flourished particularly in the second century, causing severe divisions in the ecclesia.

4:10 The word especially here is not to be taken in the modern sense to mean prominently but not exclusively.  It means particular or germane in linking salvation to be exclusively contingent upon belief.

5:20  Public rebuke is a scriptural command.  When the sin impacts the community this is appropriate.  The case of Paul's public rebuke of Peter illustrates this (Gal 2:14).  This is not to be confused with the response to a sin against an individual (Matt 18:15-17).  Ecclesias should not hesitate to rebuke publicly when warranted.  To shy away from this responsibility under the guise of discretion or so-called avoiding offence is wrong.

4:1 ‘seducing spirits’ catches the situation in Eden again – see 1Tim 2:14 for another example. Genesis and the events in Eden are key areas of Scripture when considering how we should live and equally importantly – why.

5:8 Whilst provision was made for those who were destitute both in the ecclesias – Acts 6:2-3 – and in Old Testament times Deut 15:7-8 he individual has the responsibility to care for himself rather than rely on the ecclesia.

5:5  The ‘widow indeed’ is a sister who has lost her husband and who has no other family to take care for her. In this case they were the responsibility of the church. On the other hand if they had family it was first the responsibility of the family to take care of them – 1Tim 5:16

4:6  In telling Timothy to ‘put the brethren in remembrance’ we realise that they had once known the teachings that Paul wanted  Timothy to teach them. From this we learn that it is possible for us to forget things we knew and as a consequence start to behave in ways which are inconsistent with life in Christ.

4:3 These erroneous beliefs can still be seen today in the apostasy. For example, the Catholic Church forbids its priests from marrying, even though their first pope (or so they claim) Peter was married (Matt 8:14). For the longest time, the Catholic Church forbade meat to be eaten on Fridays.

4:2 This warning echoes what Paul had warned and reproved in Eph 4:19 when Paul wrote to the same people earlier.

4:1 The term latter times means from the first century and onward.  It does not specifically relate to our time which is more appropriately called the end times.  

4:13 Attention to reading the Bible, exhortation, and correct doctrine are also necessary for the disciple of Jesus today.

5:1 Respect for elders has largely gone in today’s world. But, it should never be neglected by followers of Jesus.

5:23 The Greek physicians considered that just drinking water alone could eventually ruin the stomach. And so, it was the custom of the Greeks to mix wine with their water (the ratios of wine to water varied from: 1:2; 1:3; 2:3).  However, the Greeks considered that youths under thirty should not drink wine.

Timothy was undoubtedly brought up with this understanding, as his father was a Greek unbeliever. Timothy was about twenty when he was circumcised by Paul. And so, he was under the Greek prohibition against his drinking wine. At the time of this letter, Timothy was about thirty-five.

Paul is giving Timothy permission to mingle wine with his water. Timothy’s circumcision was expedient for reaching the Jewish audience. Now, Timothy’s mission was amongst the Greeks also. Thus, adjusting to their view of acceptable behavior, Timothy could more easily reach the Greeks. This was apart from any possible health benefits.

4:7 ‘Old wives tales’ are contrasted with ‘Godliness’. The tongue is seen in Scripture as a cause of great damage. Prov 15:2, 18:21, James 3:6