Author: Nick Booth

Psalms Book 2 (42-49) and Numbers 16

If someone and all their family, all those who were associated with them and their possessions fall into the depths of the earth as God opens up fissures in the earth’s surface and it is then closed over them, one would assume there is no coming back from that. That is what is recorded in Numbers 16.31-33.  Indeed, for those individuals there was no good ending but somehow some descendants did survive and they became significant authors of psalms.  Korah was a ring leader of a rebellion against Moses and consequentially against the Lord’s authority. ^{Numbers 16.1-3} Their rebellion included trying to usurp Aaron’s priesthood ^{Num 16.10,11} and Moses’ leadership of them into the desert and out of slavery in Egypt.  The Old Testament contains examples of the fear of the Lord that are usually more graphic than in the New Testament.  They are however there, consider Ananias and Sapphira ^{Acts 5.1-11} and Herod Agrippa. ^{Acts 12.20-25} Whilst salvation through the grace and love of God through Jesus is the dominant gospel message a caution about the seriousness of rebellion against God and fear of the Lord in the rounded biblical sense is appropriate.

Repeatedly in scripture where God has taken action in judgement there is a message of restoration as well.  We see this worked out in the history of Old Testament Israel and Judah. The ‘Sons of Korah’ (descendants) are an illustration of this.  They were musical worship leaders appointed by David and would lead processions to worship God.  ‘I used to go to the house of God under the protection of the Mighty One with shouts of joy and praise among the festive throng’. ^{Ps 42.4} The Sons of Korah were the composers and authors of the first eight psalms in Book 2 of Psalms. A feature of their writing was the use of Elohim (God) in preference to Yahweh (Lord). This represents a change from David’s use of Lord (Yahweh) in Book 1. Whilst we cannot be certain of the reason for this it may reflect the fear of the Lord, as in their family history, as possibly Yahweh, the great Name, was thought too holy for common use.

As we progress in our reflections in Book 2 of Psalms we will find the theme of lament occurs repeatedly. From this we can gain comfort that bringing our sorrows, regrets, disappointments and griefs to God is a positive thing to do. Even in our saddest of times we can worship the Lord in honesty.

How conscious are we of the holiness and greatness of God?

Are we able to give thanks for the times the Lord has restored our relationship with him?

Can we support someone else in finding restoration through the grace of our Lord Jesus Christ?

The fear of the Lord is the beginning of wisdom – Tommy Walker

Titus

Some of the content draws upon but not exclusively on the ESV Global Study Bible.

Titus was written to one man on a relatively small Mediterranean island in an ancient Roman Grecian culture.  How is this applicable now in a global context?

Titus was a principal member of the second generation of the early church leaders.  He was converted under the ministry of an apostle and as such received primary source teaching. He was exposed to firsthand accounts of Jesus life and teaching. Now it was his role to pass on the same teaching, however as we know oral traditions are subject to variation as the accounts are passed on. The Apostles therefore left written accounts for permanent reference although in many cases they were assisted by other disciples who brought their clerical and research skills to bear, such as Mark and Luke.

Paul’s letter to Titus whilst it was a personal letter was also an open letter intended to be shared with the churches.  It gave authority to Titus’ teaching and responsibilities. The concluding blessing of grace ^3.15 is for the church as a whole and implies it was to be read to the entire church. It was in a sense a bit like a modern job description, openly disclosed, so that all will understand the parameters of the job.

Titus places the current age in the context of redemptive history. God promises eternal life before time, ^{v 1.2} he then reveals the grace of God keeping that promise through Jesus Christ’s first appearance, ^{v 2.11} he also speaks of Christ’s appearing as a future event as our blessed hope, ^{v 2.13} that is, his second coming.

Titus’ message that sound teaching leads to God pleasing lives is not time or culturally restricted, whether people are currently embroiled in false teaching or are church leaders. Titus contains three universal themes: doctrine fuels godliness, ^{v 1.1} the character qualities required for church leadership ^{vv 1.6-9} and the twin connected gospel messages of grace and obedience. ^{vv 2.11-14}

In the light of the above teaching the contemporary church is called to, ‘devote themselves to good works, so as to help cases of urgent need.’ ^{v 3.14} The broad scope of the whole bible’s gospel message encompasses that, ‘humans are made in God’s image and human life therefore has intrinsic worth and dignity.’ ^{ESV global study bible}

So what things globally would now be included in urgent need?

The provision of basic needs such as clean water and sanitation, the welfare of unborn and young children, universal education, protection from war and violence, the capacity to be heard and understood, a right to flourish mentally, physically and intellectually and the capacity to live free from personal oppression including forced marriage and FGM.

What makes the Christian response to urgent need distinctive? It is the combining of the gospel life with the gospel message, aptly represented by Christian missionary, aid and development charities. Paul’s letter to Titus summons us to a life of self-giving love as we walk with Jesus, “who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works” (ESV study bible).

Create in me a clean heart, O God

Titus 3.1-8, 13-14

For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, ³⁶ I needed clothes and you clothed me, I was ill and you looked after me, I was in prison and you came to visit me.” _{Mathew 25.36-36}

During the 19^th Century many of the great social reformers were inspired by their Christian faith and a clear perception that should Christ return they wanted to be about his work. Such characters as Elizabeth Fry, Lord Shaftesbury, William Wilberforce and Thomas Barnardo. Modern Society has significantly changed, we have the welfare state, the NHS, a minimum wage and legislation to protect children and vulnerable adults. Is there then a place for distinctively Christian good works?

The Trussell Trust is an example of a contemporary Christian charity rooted in the person of Jesus and his teachings. They provide an example of what contemporary Christian good works can look like. Their passion comes from God’s passion for opposing injustice. They stand in solidarity with their clients placing their wellbeing as their highest priority. Their work is not only face to face service but it is also advocating for the poor and needy as well as holding to account those who are in power. They are creative and innovative in their approaches. Through carefully listening to their clients they seek to empower the powerless.

But if we grasp that our personal salvation does not come from good works we do, why should we be so devoted to good works? Paul explains that it’s source is the understanding of what Jesus has done for us. He reminds us of the transforming work God had done in the lives of believers. ‘For we ourselves were once foolish, disobedient, led astray, slave to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.’ ^{Titus 3.3} From this state Jesus took compassion on us, ‘But when the goodness and loving kindness of God our Saviour appeared, he saved us, not because of works done by us in righteousness, but according to his great mercy, by the washing and regeneration and renewal of the Holy Spirit.’ ^Titus 3.4-5 It is the regeneration and renewal of the Holy Spirit that is the motivator and empowerer of good works. As heirs of Jesus Christ we fix our hope on eternal life through the grace of God. ^{Titus 3.7} It was this motivation that drove on the 19^th Century reformers and it is the same motivation for the Christian church today. As Paul puts it, ‘So those who have believed in God may be careful to devote themselves to good works.’ ^{Titus 3.8}

Good works are not limited to organisational activities, they are to permeate our personal lives and the needs of the fellowship. Paul urges Titus and the church in Crete to care for the Christian workers Zenas and Apollos, seeing they lack nothing. ^{Titus 3.13} Good works are clearly the calling for all believers. Paul adds, ‘Let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.’ ^{Titus 3.14}

Have we asked the Holy Spirit to continue his regenerative work in our lives?
How do we stand alongside those in urgent need?
Can we be an advocate for justice?
Lord we long for you – (heal our nation)

Titus 1.1; 2.1, 11-14; 3.4-7

During these reflections on Paul’s letter to Titus we have picked out key themes as they are developed through the text. Arguably, that the gospel produces godliness in the lives of believers, is the dominant concept. In the middle of a pandemic we see the impact on credibility where what is said conflicts with the behaviour of the speaker.  It destroys confidence, creates division and promotes harmful behaviour.  These things equally apply to the teaching of the gospel and Christian leadership.

Paul opens his letter with the statement that it is, ‘the knowledge of the truth that leads to godliness’. ^{Titus 1.1} He is making the teaching of this knowledge central to his calling as an apostle and also the work of Titus and other church leaders.  The importance of teaching the gospel is repeated throughout the letter. Elders of churches, ‘must hold firm to the trustworthy word as taught,’ and ‘be able to give instruction in sound doctrine’. ^V1.9

Titus is instructed to teach older men, ^v2.2 older women, ^v2.3 who then should teach younger women. ^v2.4 He is to urge (ESV) or encourage (NIV) younger men to be self-controlled ^v2.6 and teach slaves.  All of this teaching, in the context of the letter, relates to personal conduct.  Titus’ own conduct is to be a model for his teaching. ^{v 2.8} In contrast teaching that does not accord to the gospel is associated with behaviour Paul defines as detestable, disobedient and unfit for any good work. ^v1.16 Paul gives some indications about how to discern such teachers, he describes their motivation as being for shameful gain, ^v1.11 although he doesn’t say whether that is personal esteem or monetary advantage. Their teachings are ones that stir up division ^v3.10 and so their focus will be on controversies, genealogies, dissentions, and quarrels about the law. ^v3.9 In context this seems to connect with the circumcision party but similar warnings could be taken about contemporary teaching that is designed to divide a fellowship.

Gospel teaching is only effective if it is partnered with the Holy Spirit. Jesus told his disciples, ‘But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.’ ^{John 14.26} The gospel is applied to our lives through the grace of God, ‘training us to renounce ungodliness and worldly passion, and to live self-controlled, upright, and godly lives in the present age’. ^v2,12 The sanctification process is by the Holy Spirit.  Paul terms it, ‘the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Saviour’. ^{v 3.6} The Holy Spirit first teaches and then applies that teaching to our lives training us in godliness.

How then could we pray?

We could pray that the Holy Spirit will make us aware of those things in our lives that diverge from gospel living.

We could pray that the Holy Spirit would train us in godly living.

We could pray for our teachers that their teaching and lives will continue to accord with the gospel.

Lord I need you – Chris Tomlin

Titus 2.5, 8, 10

Philip said, ‘Lord, show us the Father and that will be enough for us.’ Jesus answered: ‘Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, “Show us the Father”? Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work. ^{John 14.8-10}

The reason Jesus was such an attractive person to so many was that he revealed God the Father through his character.  It was also the reason people were hostile towards him because their hearts were hostile to God and godliness. Similarly, the transforming work of the grace of God in Christians lives is intended to be a means by which Jesus is revealed to those who do not yet have faith. ^{Titus 2.10} There are many scriptures that capture how as children of God we are to grow into Christ likeness.  An outcome of this process is to draw others into relationship with God that they also might be recipients of salvation. Jesus said, ‘Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven’. ^{Matthew 5.16}

In Crete the Christian life was in stark contrast to the surrounding culture where over indulgence and idolatry were the norm. Paul was insistent that the conduct of Christians’ private lives should not detract from the gospel.  His advice reflected life in Crete but it is not restricted to that time and place. He wanted older women to be reverent in their behaviour, careful in the way they speak and not addicted to alcohol. ^v2.3 The impact of excessive alcohol is to reduce self-control and therefore lead on to behaviour that is offensive to God.  The same advice is equally appropriate to all including older men who were taught to be dignified, sober-minded, self-controlled, sound in faith and in love. ^v2.2 The repeated message for all groups within the church whether they were older or younger, free or bondservants, was to be self-controlled, trustworthy, careful in their speech, loving in their relationships, full of good works.  All of this for the sake of the gospel. For young women it was, ‘that the word of God may not be reviled’. ^v2.5 In the case of young men it was, ‘So that an opponent may be put to shame, having nothing evil to say about us’. ^v2.8 In regarding the relationship with bondservants and their masters it was, ‘so that in everything they may adorn the doctrine of God our Saviour’. ^v2.10

It is a false reading of chapter 2 if it is taken to advocate either the oppression of women in marriage or the endorsement of any form of slavery. Here the emphasis is on the ongoing saving work of the grace of God in believers’ lives and how that in itself is a witness to Jesus as the gospel.

What is it that you find attracts you to Jesus in other believers’  lives?

Is the Lord prompting you through the gospel to become more Christ like?

Are you in a relationship (e.g. sister, husband, friend) with an as yet non-believer and how can your life make Jesus more attractive to them?

How deep the Father’s love – Fernando Ortega