Smith, Jim: Bible Reading Titus Chapters 2-3

We were not lazy by the fact, we saw, we saw. We did many so, we did some so, we did some so. We did the most less. We didn't see, we did so, but Therefore, all too please, after after this we missed next one month, we keep did this so first too. saying. They may teach young women and children, not their husbands, not their children, neither sleep, take, enter this home, do that, or do their own business, as the word itself will not touch them. And then write them and sort and And so so, on. in Now all think things on formed thyself. by self, or by material, and not been formed uncorrupted, just and true, sound speech cannot be conditioned, neither stable in consciousness, just or not stable in spirit. In short, certainly, according to the Varo message, we seem to know in all things, we have been to visit not for money, turn out with anxiety, Satan feels more uncomfortable about our presence in our world. But it is his job, being courageous, secretive, and calm, keeping us from living in government forces into the service of politically and government agencies, looking issues, not least forth at was the the present city and and more borders just. hid the great fire of the death century. In world, and even poverty, along with 135,000 people, 7,000 were in Russia, DC 2, in Detroit, 8,000 on this side. In the 1922 this peace movement, morning, now, there he is. Be ready for everything. Free people, no more, no more, free, serving all people and all. So be yourself also very free, free, free, and shoot, serve and bind yourself in the flesh. Forbiddenly never leave, seek, and be, and must be fed. That is the time of this talk, this evening. Now I want to tell you that you have been born within minutes. You say, I have been rebelling and remain absent. This is the hour of comfort. You do not feel quite good. And in that regard, now you She say said that you will he was scared fail or of hope hope to and become hung over. old. He had been also in some danger of falling drunk. He told about torment and power and stress and his spirit. He seemed to be defeated by them. The whole field of sand was split, and there he took a walk where the young calf lay dead. And then his spirit had returned to the yard and he came to this, that they were in sync, and they were on the conference. And I thought then that we, we don't have time for a meeting like that. We have time for a meeting. And we need to walk, So and we when you turn need to this hold program, them, and it's we going need to to not happen, meet. uh, And just that's out of those routines, the first batch program, there will be enough compute. All the other things will be dependent on this thing, this machine. I would like to try and underline that all of the things we provide at events like this are educational. That is, we are trusting that the brethren in the assemblies, and particularly younger men who are developing in gifts of God, they take notice in Bible readings. The approach to a passage and the handling of a passage is very important. That's what we were taught when we were younger men, and we sat and listened in Bible readings with that in view, that we also may know how to approach a book or a passage and try and grasp, first of all, the overall tenor and plot of the passage. Otherwise, in dissecting it, we could almost build anything upon individual statements. But when you learn, and dear younger brethren and each of us, when we learn the sentiment that's in the mind of the Spirit of God, if we can grasp it, it will preserve us from misinterpretation, and as well, at times, even from error. And so I, I'll just say that in passing, that that is one of our purposes here. We're not here to try and tell you what we know. We acknowledge readily we do not know every option. Even my dear older brethren than I have readily recognized and admitted to us that they wish that they had spent more time seeking to learn the will of God than they were known. So we, we do not know a lot, but what we have tried to learn, we would like to communicate to you with that idea that you are capable of it for equipment for yourself. Now, just to try and bring our thinking and my own into a current of the thoughts that we're going to try and consider a little, I would like just to make a statement, first of all, regarding pastoral epistles. These epistles really are instructions to men who are doing the work of pastors. That is their purpose. Titus and Timothy, and the three of them are really a unit. You would be wise in studying Titus to read second Timothy and 2nd Timothy. Read them 1st Timothy, Titus, second Timothy. That is the order likely of their writing, and it is also the order of the sentiment of the teaching, because first Timothy is really a charge. It's putting into the hands of Timothy a charge of truth that he is to keep from being defamed or in any wise, uh, lessened in its content and its teaching, that he may be able to, uh, learn it and teach it in that, uh, purity and to maintain it. Titus is occupied with the, the carrying out of the practice of that doctrine and the laying, uh, with authority into the hands of the believers, the necessity of practicing doctrine, whereby the doctrine may be adorned. And the third book, Second Timothy, is really the, the, the work that is being dealt with through Timothy himself as a challenge in view of the days in which he's living. And so the three of them go together, and they work together in the principles of men who would pastor the people of God. Charge to seek, practice to enjoin, and a challenge to put the word of God to young men and older men in each of us, that we may take to heart the injunctions of the Holy Spirit. When we come into this book, we were looking in chapter one in particular as to the appointment of overseers, elders, men of maturity, and their main purpose is to preserve. That was the sentiment we learned when our brother Gustafson start to open up that first chapter to us. The preserving character of these men. And for you who were not present on Saturday, may I just summarize very quickly in this way, that men who are looked upon as elders in Titus chapter one are men of maturity, men of experience, men who have developed not only in gift, but in pastoral care. And qualifications are given to us whereby believers will recognize these men as trustworthy men in the assembly. The first one had to do with their relations at home, as we noticed in that chapter, good relations at home, whereby, of course, they may be an example and an effective counselor to others. That is very necessary for good counsel. Then they are to be men who are self-controlled, we noticed in that passage, and of course the practical area is that he may be able to be patient with others and instruct them. He must be a man of personal self-control. And then we learned in the area as well of hospitality, and of course the practical area there is communication. The overseer must be a man who is communicating with his flock as he will seek to govern them for the honor of God. And then he is to be a man that is taught and exercised to communicate that truth. Not all elders are necessarily public men, but all elders should be capable of teaching the flock, whereby they may be preserved and erroneous teaching may be refuted. That's the idea that we noticed our brother pointed out to us in regard to stopping the mouths of those men. But now we come to the passage that we want to try and look at today, chapter two and chapter three. And in the second chapter, it's adornment that is in view. The adornment of the assembly by the individuals and by the instructions of grace that we will notice in the latter part of chapter two. I'm going to break this down very simply, hoping to lead us properly through the passage, and then you will notice the details. We're not going to try and explain any of the details at this point, but you notice the, the theme, the thread that seems to be running through from this chapter. In the beginning of the chapter, we are looking at the individual to be whom the overseers will trouble. In the first chapter, we had men and their character who will trouble. Now we're looking at the application of truth to the individuals in the assembly and how that will be displayed. I think it's a beautiful picture with a baby man. We thank God for baby men. It would be without them. It's a suit. And the purity about them, or should be. That cranky old man, that was that these old people, that we see of them. Areas that did grab a people give proud a people. There are men that did wait in this hunger, hate men. As far as I can see in this passage, and I know many of them, I consider them to be venerable men. And what I would expect, all the shears that I look back on in my early days when I sat at this table, I can see yet in the Bible reading that they would direct their attention to us as they are. So then I would set straight away that chapter one, that holy men, the idea is whether they're over 40 or not. This is their character relative to their demeanor. They are dormant in the ascension, and the detail of the, of that first little section we will consider in a few moments. But the word that would characterize them, I would judge, as we look at them, is in relation to their maturity, the dignity and maturity of maturity of these men. We have aged women, and again, besides loss of age is death. There is one thing about age that is no growth time, and that is to return yourself. Insulted and timid and mean, not to be radical or anything. And my whole head is full of treasure, and my knees of war, and my happiness of hope, and the luckiest of all will be able to arrive at my death. In my life, there is a great lot of danger. Frankly to me, there are on the side of the world so many. There is a madness about that enters in me, and it's informed upon each of me in the past, in verse say, of the passage that we will deal with, and we have them teaching the younger ones. This is their, uh, area of usefulness in regard to their, uh, uh, responsibility in relation to the younger women. There is the older women that are teaching them in the home, just like a mother would teach a daughter how to cook, how to housekeep, teach her the fundamentals in regard to the married life. We can discuss the marriage so in a spiritual sense. The older sisters teaching the younger sisters religion in the attempt to revive the doctrine of God with the opponent. Then we have the young women, then three things are said about them that will be interesting. Their boldness in drawing, their helping us, which is the idea of those sound and those happy relationships I have, most important in the affirming of the doctrine of our God. And then there are the young men. This is said to them or about them or any of the groups, that the overall good of course is the idea of young men and the necessity of balance in their life. Very necessary things for younger brethren in regard to adorning the doctrine. We We will will be deal able with to these see details, tales uh, of when them we reduced do some on the path. chapter. So try and keep in your mind that it was born in such a way. Older men, older ladies, young women, young, for all of you, for all of you, seeking to give quality to the compassion of the truth. In the second section, after verse count we come to verse eleven, and we have the application of the grace of God and the teaching, a very precious area. It is doctrinal, and we will learn some very wonderful things regarding the disciplines and the teachings, the tutorings of the grace of God in our life. The eleventh verse, of course, is a conjunctive verse. It's going to show us that this adornment is realized by these teachings. This is the source of them, and the motivation, and the manner whereby the teachings of grace will be applied in our life. In verse twelve, and verse of course, we have the content of that, uh, particularly, and the process, I just use it a little bit for my own appreciation, but you will notice the detail of the content of God's process of concerning church people, his race, and then linked with that is the coming in joy of our Lord Jesus Christ. Now, I did make a simple statement here that I believe that what is the coming of our Lord Jesus with glory is one of the sayings of the Lord. I would not take away in any means or idea the thought of the Baptist, thank God, it must be involved, but it is what it leads to. It is that which brings us to the glorious moment when our Lord Jesus will appear in glory. So it's the idea of one event that is viewed from three different aspects. In verse fourteen, we have Calvary's work is brought before us in its purpose and its power, and its purpose, of course, as we noted, is a devoted people, a spiritual people, zealous of good work. And there is precious rahman in that 13th surah is whether you want to develop one. So you can see a picture developing of that adornment, these individual members, and what will produce that adornment? It is not a legalistic aspect here, but it is the very disciplines of grace, the normal outcome of the disciplines of grace in our life that will produce the performance that is overcoming and honoring this doctrine of God our Savior. Now in the first chapter, we have a different approach. The apostle now is going to deal with attitude, and there are three different areas that he touches upon the attitude of the Lord's people. First of all, global, the social aspects relative to government and relative to temperamentalness in the world, relative to society. That also is an adornment, but the idea is that, that practicing it outside within the assembly, it really isn't all that difficult. There are constant things. But in the world, when you're amongst swearing men and teasing men in a world that's bit humanistic in its attitude and outlook, it's more and the, the, the feelings of God and the outcome of the gospel, particularly with these people who were a little bit slothful anyway, and Brethren made that about the flesh in every one of us, so he didn't want to be overly hard on us. So it's possible for all of us to become so lazy spiritually that we can slip by and take the easier path. And so it is laid upon practice in our social dealings in the world. In the first part of Catholic life, as is characteristic of the notions of God in our great salvation with the manifest world. So there's an attitude towards the world in our manners, and then we have this doctrinal section again, verses three to seven, in mercies of God in our salvation, and it is linked with what they found before. You will find that from the conjunctive word that it is for, for this is what we were. We were totally opposite by normal way of living than what the grace and mercy of God would preoccupy us in the power of the Holy Spirit. But, says verse will but, and so this makes the same, the whole difference is because of the kindness of, of God and the love of God, our Savior, towards me. Then we come into the next little area in verse eight, We have the motivation that the apostle gives to dear Titus. This is a faithful saying, and these things I will if I'll affirm what your dear apostle is saying, his confidence within the word of God as to what it produces, and what it is able to produce in these visions and with dear Titus and with all believers, and he desires that he will strenuously keep these things that they may be produced in his patience. Then we have attitudes in the next verse, verses nine and ten and eleven. toward practice now. The idea of heresy here, may I just underline for us, and we'll develop it when we come to it, is not so much the idea of the content of doctrine. That's our normal approach to verity and legal, wrong doctrine. But the idea is really not so much the idea of wrong doctrine as it is the idea of a man who has taken up a particular form of doctrine, Father says, and he is fairly, opinionatedly and with a distinct antagonistic attitude, he is determinedly forcing back to the destiny of the assembly, whereby he is causing rifts amongst the believers, and that individual he requires to stop, as we have brought before us, and the apostle is showing here Titus how he is to deal with that man. In his admonitions, that would remind us always, brethren, that the first reaction to that which causes a problem in your sin rate should be an endeavor to seal that wrong, not simply an endeavor to get rid of it. I feel that sometimes we need that type of expectation again, because often, and I don't want to get into the detail of what often, I just say for the younger ones here, your manifestation of ignorance is often seen by your own reflection. If I do not have intelligence as to how to handle a problem with this world, my first inclination generally is to just rather run away from it so you will make it. That's not the our work. We are in how to handle matters in God, and that's what will be attacked. This man is going to be dealt with in that view, and the court are there, and they have some very, uh, provoking, thought-provoking questions, and they will be good to us. Long provoked become provocative. But in the last section, we have attitudes towards fellow workers. These three men, the beloved apostle was into himself with three Gentiles in Ephesians. I love the background of these men, but they were all immersed in the grace of God, and they were fellow workers seeking to do the will of God. So there's attitudes in this last chapter that are going to be becoming of the character of God our Savior, who has delivered us from the darkness of verse 3 and has brought us into the blessings of the truth of verse four and 5. So if you can, if you can keep it in mind, it will help us when we come to some problems, perhaps in these chapters. Keep in mind that in chapter two now we're going to look at adoring, at the, at the atmosphere of adoring the doctrine of law. The motivation for that adoring, what will motivate me to endeavor to fulfill the purposes and pleasure of God, and then right attitude, and what will motivate us in those attitudes in the world, towards the problem in the assembly, and towards our fellow work. Now may our dear brethren be pleased to feel free to, uh, come in and help us as we did on Saturday, and we will begin by trying to spend probably twenty to twenty five minutes in the first section of chapter two. We want to try and go over a topic topic with you, Veron, especially the books of the reading. We're trying to put as much as possible into the hands of our younger Veron sisters in particular. All knobby things, we will not get bogged down in, but I hope this night you can visualize while I am wounded and this is my true little inheritance. I live without this body. But I will try to distance you, and I'll do nothing that rashes your ego, but if I leave or not, I'm very happy to let you know. So I'm not saying what you will tell anybody, but that's what you have to do then if you want to try and reach the high points that you do wrong. So we'll try and spend about ah twenty, twenty five minutes in the first section and then move into that into verse three left. So we commence by noticing is we have in verse one, of chapter two, uh, speak well the things which become or are befitting, and a very interesting word for you young folk here at work with me means fresh. What does it mean to be fresh? It means to be up to date. And that's what we're at here. Here is being up to date in holy. And that's the section that we will begin looking at, how to be up to date in things that are holy for old men, older sisters, young men, and young. Very interestingly, the, the, I should possibly have mentioned that, Brother Bill, that there are words always in an epistle that characterize. And if you read through an epistle, look for words that are repeated often. And this word sound is repeated five times, and the idea of being sound in its original thought is really that which produces wholesomeness or healthiness of character. So that the idea of sound doctrine or healthy doctrine, as is mentioned in verse two, and you're linking that with the contrast of verse, uh, verse one and verse 2, that the aged men be sober, brave, temperate, sound, or mature, the result of that helpfulness in their faith. Now, I see the first one to be what will produce the second one. Sound doctrine is doctrine that is healthy, will produce wholesomeness of character, and being sound in faith are men who have applied that soundness and are consequently mature in... Yes, that's right. Oh, that's a sample. I'm sorry, I didn't get... say that we have in chapter any examples of things becoming sound doctrine. And one goes on to say he addresses himself in the 8th and regeneration version and so on. Th- those are examples of speaking things becoming sound doctrine, whereas sounding things is the whole volume of Greek. And this word sound is only four other places besides the past prophets, three times in Luke and once in the third Epistle of John. In each of those four cases, refers to bodily health and not spiritual health. But here in the Paschals, it's eight times, and it's five times in just sixteen verses, beginning at verse 9 of chapter verse uh, right up to, um, verse 8 of this Sure. chapter. Uh, uh, the, the sound really refers to all three in, in verse two. uh, and really, uh, see the aged man, um, they did have a natural tendency to be impatient, but there to be sound impatience, but then it's to be sound because it's possible for love and patience to degenerate. The expression equally sound and impatience. How is it true to say that we're having a rehab depression only first before Robert comes back and then the person. I think that's in keeping with the setting here. Uh, your point, Brother Howard, of course, would, uh, be necessary in the point that faith is that which lays hold of people. But what is really being dealt with here is the, the older men are going to be housed. And in order to be so, they're sound in the faith. They're men that can be trusted, older men who are healthy in the faith. It isn't really a question of the extent of knowledge, but that they can be prudent and true and healthy in the faith, in patience, and in love. The word for sober is another word that may be, uh, interesting to follow. The idea really seems to be the idea of being well balanced, either up or down, sober. You see, the extremes of not being sober are the extremes of the excitement and the depression. And here's sobriety. So well balanced, and it's going to be applied to different things. A well balanced mind, and that's a, that is give out by the scriptures, and well balanced in it in their aptitudes, sober. And here's an older man, and he's through maturity even now. So, and that has to be one of the duties that adorn doctrine. Did you not think, Brother Hay, that the idea of a sound doctrine here is that which relates to the gospel of raw honesty? It is doctrine that is the character of the origin and the source of the knowledge. Yes. Mm-hmm. The word here is so very different from the word that generally has to do with it. Literally, it means reason and talk. It generally seems to have the idea of being learned. Yes, you're you're dealing with a good point again, Dora, as we mentioned on Saturday, that that sound doctrine produces sound Christians, and bad doctrine produces bad Christians. That's the idea that's going to be dealt with, isn't it? We will look when we come down to verses eleven to fourteen, we will see that the person of Christ is involved in this doctrine that is going to produce sound business. The, the objective truth and subjective behavior correspond, and the correspondence is a criterion of the genuineness of them both. If they don't correspond, something's wrong. Very well, let us look a little at the aged women too. We see men who are mature, we see aged men in their dignity and their experience, and again, we say we appreciate their presence. The aged women likewise, and the emphasis here seems to be upon the reverence in their behavior. In verse three, they be reverent in their communion, that is the revised version, which seems to be qualified as probably the better meaning in relation to, uh, reverence or holiness, that which is becoming. Again, the word preppy is used with a prefix, and it's the emphasis on it, becoming of that which is sacred. Right, that's, uh, quite significant that Titus was not instructed to teach him directly. But I think, I think the thing we need to keep in mind here is that the atmosphere of the chapter is, this is the normal for the aging woman. This is an adornment of the aging woman. Now, I, I agree with you heartily, my dear brother, and, and your point is well made that the younger men, uh, in their relationships with the women in this chapter are very discreet, and that's a good point to make. But the atmosphere is that the aged women should be mothered like in character. That that's what's being taught here. She's a good mother in this life. She's teaching the younger women in the assembly to hide things. Why is it that the, that Titus is taught to teach the aged women, to teach the young men, but there's no instruction to engage men to teach the young men. Mm. What was your thought, brother? I hadn't taken that. Well, what I had in mind was that Titus himself would teach the young men, but it was the young men coming, and Titus would teach the young women. Mm. And so there's, there's an example of this threshold. I, I think too, we, we, we need to qualify, don't we, this area, because there's a lot of younger folk here. Um, when we're teaching in an area like this in a Bible reading or in a ministry meeting, we're teaching young women. We're teaching young men, older women and older men. But what is here is the idea of that which is the internal element of teaching one another edification within the assembly. And it's the father, the older man is the dignity or the ballast, and the younger woman is the mother atmosphere of the older woman. And the younger women is, we're going to find, is the area that gets warmth and affection, sustaining the whole character of life, and the young man is healed, and this is a discipline that's in view. So it- it- it's the different areas in the assembly, primarily, that are in view, that are going to adorn the job. Well, one thing that is we, we have learned distinctly is that from Paul writing to Timothy, Paul writing to the Corinthian church, public teaching for sisters is not in the church. That is the place God has been pleased to give the responsibility to you. That is not the woman's place to be taught. What is here is the home atmosphere. It's teaching as a mother. I'm stressing that because I, I know what comes up so often, but that's what I want the younger women and older women to get in their mind. And what we see about us, particularly in the world, is a discontentment on wanting to come into an area of public acceptance. We see it in politics, we see it in religion, we see it all over the place, but it's out of place. It's not the place for a woman to be taken public. Now, don't try to say, well, what's she doing teaching a Sunday school class? That's, that's not what's involved. That teaching of a Sunday school class is not within the realm of public teaching. That's not the point. It's the mother character again, even with the Sunday school class. That's perfectly legitimate. But here, it's the older sister, the aged sister, instructing the younger sisters to maintain holy character, that is the coming of God's ascent. In this way. Yes. In this way, it's strange. And so we're fine today because all the captives in the last days live without natural affection. It is not the reason for it particularly fearful because of the way in which marriages were arranged. Today, in the society in which we live, mostly couples have trouble marrying because they're falling in love with one. It is these marriages you are arranging very often by, by their parents. Right, right, right. Yes, but it's, uh, really quite striking that, uh, even in countries today where marriages are arranged, there's far less divorce to one hand than where they choose the other. Nonetheless, there is the necessity of exalting And into love. then you're Right, right. right. Mm. Mm. Because of the point is, uh, while we are discussing indeed history, and that is certainly relevant, uh, but the point is, indeed, we draw from this piece. Uh, there's, there's a whole atmosphere that is being established that is dependent in a very particular way on God. And dear younger sisters, take a heart because that's what's adjoining the assembly for God. Your attitude in your home, there are 3 areas to it: with your husband, with your children, and with yourself. Discreteness as to your appearance as a wife, which expresses your faithfulness to your husband. That was here. And the, the, the definite, uh, idea of submission. It isn't a question of being inferior. It's a question of adorning a divine principle. That gives it form. That's what gives it distinction and honor, and that's what's here. It's own life that's going to adorn the assembly. Now, Brother Wilson, you haven't, you haven't given me a chance to I was just thinking of pledges as a younger man, and uh, the best to appeal to all these various cases that he was doing so on the basis of being an apostolic delegate. And that's why that what he had to say to older men and older women would be acceptable, because they would recognize him as a delegate of the Apostle Paul himself and should not do that. Does anyone else have a question? Yes, we're just going to make this significant observation, and I think we should notice this, that it's significant that Paul wrote to Titus to speak to the aged women first about themselves, verse three, before he instructs what they have to train the young women in verse 4 and five. In other words, number one comes first, and that's the emphasis in the word of God. Ezra seven verse ten, Ezra prepared his heart to seek the law of God and to do it, and to teach in Israel statutes and judgments. He began with number word. And then, uh, Acts twenty verse twenty eight, take heed to yourselves and follow the flock over which the Holy Ghost has made you overseers. But the overseers should take heed to themselves first. And then Timothy, First Timothy four verse sixteen, take heed unto thyself and unto the doctrine, that is, unto the teaching. So anyone teaching should take heed to themselves first. So that's the emphasis in these four different, uh, places. But only have authority if a person doesn't talk with the needs of other people and give it weight. His life and conduct and conversation must bank up with other people needs. This is that first seven, isn't it? Yeah. And all things show myself happen. So we, if some of the other brethren have a question or two here, we would appreciate you making them now, or un-comment, limit yourself to a question, because we would just like to continue from... What Which is your is thoughts awesome. on? Why, why would it be then the only need for the need? I was wondering if it might be because in of what follows, he says, the young men sought likewise to be sound-minded, and then he goes on and says, and in all things showing myself in hand with the books. Uh, I take it primarily he's thinking of this in relation to the young men, in as much as Titus, well, not Titus, in much as Titus would get into the young men. Yes, I, I think too that it would be wise perhaps to mention in that conjunction here that Titus is included in the young men here, uh, in a general sense. Uh, there's a good order there, and as we leave that passage, we, we just remind ourselves of those two things. That, first of all, we have an order that is, uh, beginning with age, as you've mentioned earlier. My appreciation of it is the idea of respecting a divine principle as well, to stand before the Lord. And that it's the idea of God who inrevers to age and experience. The younger man is to not usurp the place of the older man, and the older sisters are to be respected, and the younger sisters in this area are the homemakers. They are establishing a most important part in God's assignment. And the young men, Titus included himself, are men, and their area, you will notice primarily, is their mind and their doctrine. That's the point that's being made here with the young men, and Titus included. And in that seventh verse, you will notice relative in verse six, it has to do with their disciplined mind that controls them and balance, not a, not a radical, but a disciplined mind, and in all things showing thyself a pattern of good works in doctrine, showing uncorruptness, gravity, sincerity. Now, would our brother make a com- comment or two on verse seven? and then we will try to look at the verse 8 and, uh, that deals with sound speech. Is there any limitation? The word training, does he, does he teach the doctrines of the Bible and I, I think that that's all embraced here, brother. Uh, I don't think it's the idea of the older sister calling a meeting for a young man. Uh, that's not the point. The point is that here is an older sister who is, in her life, has appropriated doctrine that has produced a reverential demeanor, and with that weight of experience, she's training, yes, but it's training through teaching as well. It's taking that young woman with her little family and encouraging her in relation to adorning the assembly with a sound home life. Uh, in particular, it's the application of doctrine to that area that's in this passage. Keeping in mind it's adorning it home, the assembly being adorned by the coming, uh, behavior in these areas. I think that's good, brother, because they have failed to say that, that likely here, the idea is that these women were totally ignorant of what God would expect of them life because of their background. And we are raised with great privilege and know so much, but these dear ladies, these sisters didn't know that. They were raised in intimate darkness, and we didn't. Conferring so, isn't it, that, uh, there's going to be an intimate relationship between older sisters and younger sisters, and perhaps that's one thing that's very much lacking amongst us today. Very good. Now, our twenty minutes is past, our... Again, I just underline, I don't want to be rude. We've missed a lot, I'm sure, but we can't hit it. We have to try and move if we can. In the second little area then, in verses nine and ten, we have the servants brought before us, a very practical little area, exhort servants to be obedient unto their own masters and to please them well in all things, not answering again, not forlorning, showing all good fidelity. Our brethren wish to help us with these verses for just a very few minutes, an area that is certainly necessary today. Our brother, uh, David Richens dealt with this in ministry the other day a little, so that, uh, that will be in your mind and bring to memory what is indeed here, that the faithfulness of the servant to his master. Right. So, Say, bondservants. answer. Yes. That's right. I think it has to do with the idea, brother, you can see as well, I know what you're thinking is there, that's, that's good to bring to our mind, that these men were s- suppressed, and uh, there were many areas that they would uh, try to get away with without doing this or without doing that, or my master will do this, my master owed me that. We see a lot of that in the USA because of the history of the nation, and it still lingers. What can I get out of it now? Time, things, anything that would come to hand that you get for nothing. This would never characterize non-slaveholders or any man who is hired by another. It's wonderful to think that by the grace of God, a slave could adorn the doctrine of God our Savior in all things. And really, I thought Jim Smith was right in the introduction to refer to all these ten verses as referring to adornment, because while this refers first of all and primarily to the slaves, it goes back to all of the groups, adorning the doctrine of. The word is cosmetics. Isn't that an interesting word? That's the basic word for adornment. Uh, we can see what that means, because we see it in the stores, see it in the world. They put it on their lips, slip it on their ear, they put it on their eyes, and sometimes, sometimes how it can even get in their mouth. But that's called cosmetics. What is it doing? It's endeavoring to magnify or amplify or dress up something that is already there. What's the idea here? Applying to myself, putting on to myself that which will adorn the desert of God. May God help us to sit before the mirror of the scriptures and adorn ourselves. We all need to have to look in the mirror sometimes, even though it scares us, but we have to do that. But there's unquestionably, it is very possible, the spirit of the age should come into our mind, and we sit before the mirror to put on ourselves, dear younger sisters, things that go beyond that. Well, the most, as you mentioned, I think the minister got it the other day, the motive here is, is not attracting attention to the individual, rather it's, uh, making the doctrine that we believe appeal to other people. And our lives will actually magnetize us and draw them to realize how they've got something that can heal, and, uh, that they would like to share in that and know more about it. Yeah. Verse ten is a positive reason for these practical things, and verse five and verse eight are the negative reasons. Verse five, that the word of God be not blasphemed, and verse eight, that he that is in the country part may be ashamed, having no evil thing to say of you or us. So those are the negative reasons, but verse then is the positive reason, that you might adorn the doctrine of God our Savior in all things. Now, in verse eleven we have the means and the motivation for this adornment. What would motivate me and want me to endeavor to put upon myself, if you will, cosmetically, that which is going to draw attention to the value of divine God. And we have it in verse eleven, for the grace of God that bringeth salvation hath appeared. Now, our construction of that, we would just like to change just a little to try and emphasize the point that is here. We know that not all men recognize and know the visitation of graces for salvation. We know that in our world, but it has to do, of course, with the person of the Lord Jesus and his coming, his ministry, his death, his resurrection, the basis of the grace of God is dealt with in this verse, and that, eh, which has appeared, and of course it's unlimited. I would accuse this person teaching an unlimited, uh, uh, atonement in relation to the work of Christ, as well as other verses to all men. But that is what instructs us, tutors us. Some have used the word of pedagogue, which is a very archaic word. We hardly would understand what it means, but the idea is it's a training through discipline of teaching, and the teachings of grace are negative and positive in this verse, as our brethren will now develop for us. What is the idea then in, in, in denying ungodliness and worldly lusts? Well. Well... Seems to be the negative first, doesn't it? Mm. Teaching us that we nai anbhavī sañurya rāpa. That is, we, we shut those things, we store them. And, uh, so that in a negative way, we show no association to things like that, in the negative from the view, hmm. I think, uh, am I correct, brethren, to notice here that the character of this word denying is, has to do with what I confess in my salvation, and, uh, what I confess by the doctrine I believe, the having denied ungodliness and worldly lusts, and those two things seem to reap themselves together in the sense that they both are displaying something of real God, character in the world, and in my confession of faith in Christ for salvation, I have denied that I am that. In the positive. That's right, uh, the the tense that's used with support what you've just been saying, denying is a point tense, eros tense. Does that not suggest that we can't fulfill the positive until we have already fulfilled the negative? How can, how can we, um, live soberly and righteously and godly if we haven't denied ungodliness and worldly lust? It's the basic end of the anomia, isn't it? So what's been taken off in order to be able to put on? That's good. And now that's good, that it backs up what, uh, what Joseph's been putting before us. That we should live. This should be the normal part of this confession. This is the positive aspect of that confession, that we should live soberly. I would take that to mean towards myself, three areas that are totally necessary to be effective in my confession, myself, righteously towards others, and broadly towards God. In this present age, in the day nineteen um eighty seven, and it still works irrespective of what the world is like. God's grace teaches me these things. It's interesting that in verse how we first of all have instruction teaching us that, and then denying ungodliness and worldly lusts, we have renunciation, and then, uh, we should live soberly, righteously, and broadly. It's transformation, and then in this present world, it's confrontation. So I suggest for the younger ones too, in verse twelve that we have a declaration of a, of a position. We denied ungodliness and worldly lust. That's what I confessed in my salvation. That was my position. But then we also have a purpose that we should live soberly, righteously, and godly in this present world. And then we have the prospect looking for that blessed hope of the appearing in glory of the great God and our Savior, Jesus Christ. Amen. And there's the motivation for that change, isn't it? That's here. Grace of God teaches me. What grace? The grace that has brought me out and brought me in and given me prospect and motives. And that prospect we will look at in verse thirteen. looking for that blessed hope and the appearing of the glory of our great God and Savior Jesus Christ. And our brethren, I'm sure, would like to help us with that verse a little. Folks, through the years, when the truth of the coming of the Lord to the air came into the minds of broadly brethren and they saw it, it has sometimes caused us to overemphasize and isolate the idea of the rapture without realizing that it's the prelude to the main event of the second advent of the Lord Jesus. Well, I think the point here is that hope is not in the sense of what I'm hoping to. It's the objective, isn't it? It's the hope is the appearing and growing of the great God and our Savior Jesus Christ. As far as my hope relative to rapture in heaven, that is absolutely secure, and there's no possibility that that can be altered. And even what is before us here is that this is the motivation now, not motivated by going in, but motivated by coming out. And that's the point that's being made, isn't it? That's the blessedness of the rapture we would never deny, but we wait for. Thank God we wait for. The fullness of redemption will be realized in that glorious moment. But this is going beyond that to the coming out, the appearing of the drawing of God in the person of Christ, so that the two points of view are blessed towards us in relation to the revelation, but it's glory for Christ that's in view in relation to the revelation. That's the idea of the hope that's involved, the comfort and victory that's in view relative to the rapture. First Corinthians fifteen, verse has a long use for. But yes, it is, even this passage would underline that, wouldn't it, Father, that what's adorning the doctrine? What's motivating that adorning? That coming glory. Christ will be revealed, and the believers will compliment him in most humbling power. We have taken there the great God and our Savior Jesus Christ to be rendered our great God and Savior. Right. The English Revised does it that way, Yeah. and that's a testimony to the beauty of Christ. Right. And, and the Revised also makes it clear that glory, in verse thirteen, is personified in a person, the person of our Lord Jesus. And of course, uh, our law Christ, which was the Revised, uh, emphasizes that verse eleven, the grace of God is personified in a person, but we're between the grace of God and the glory of God. And I'd like to link with that, Psalm eighty four verse eleven. you'll give grace and glory. I saw this in an autograph book by the late Mr. JJ Rouse, and it appealed to me. Grace is glory begun, and glory is grace completed. But praise God, between the grace and the glory, no good thing will he withal remember God uprightly. Looking here too, eh, is the point to be underlined, isn't it? As an earnest man, as an egotist, eh, the world persecutes us, the world discounts us, the world mocks us, so that what is going to motivate me to live for God and adorn divine things in this age is that either looking not to be taken up, but to be vindicated in my confession by coming back. And that's what's here, is vindicating my faith and vindicating the wounds of Christ as the Savior God when he comes and visit me. So we have great things to live for, but after us all. Linked that are inseparable. Yeah. And the looking is either expectation that gives me exercise. Now, verse fourteen, our brethren will help us to appreciate. It's going to deal with the person, as our brother Wilson brought out, the deity of our Savior God, Jesus Christ, who, this identifies him now in relation to redemption, who gave himself for us, remind you of statement, that he might redeem us from all iniquity and purify unto himself a peculiar people zealous of good works. So we have divine purpose, divine person, and divine power that are in this verse, and that is displayed and emphasizing this motivating means that helps us to live for God. The work of purifying, uh, must be related to the cross work, exactly, because he wants us to be, to keep themselves in good works, good works we can do now. So purifying doesn't have to do with the practice or trying to be home for. No, that's good, brother. The, the emphasis in this fourteenth verse is upon the word himself. Uh, he himself for us, and it's important in that the two verbs that follow, that is the redeeming and the purifying, are related to the idea that he's redeeming for himself and purifying for himself, so that the idea is the work of salvation. The necessity of redemption is emancipation, a deliverance. The idea of purification is fitness, and that purpose, that dual purpose, is what produces a people who are peculiarly his. Our own. Thank God I am his own. In a remarkable way, the purpose of that being made his own for himself is that we might be a people who are zealous for good works. Men who are characterized as he was characterized, still result. Mm. Mm. Uh, it- it's, uh, good for us to notice this because that's one of the themes of Titus, his emphasis on good works. We rightly quote in the gospel reading often, Titus three verse five, not by works of righteousness that we have done, but according to his mercy he saved us. We should never forget that one of the reasons Christ died for us is that we might be zealous of good works. And we rightly quote often Ephesians 2, verses eight and nine: By grace you are saved through faith, and that not of yourselves, it's a gift of God, not of works, lest any man should boast. But I hope you know what the next verse is. Verse ten: We are his workmanship, created in Christ Jesus unto good works, which God before ordained that we should walk in them. So that those verses make it very clear that no one is saved by works, but everyone that is saved is saved unto good works. The word, uh, pewter may perhaps be a little difficult for some people today because of the change of meaning in people's minds, but it actually means a special people or a people for a possession. They're Christ's peculiar, they're peculiar to himself because they're going to become his bride. Right. Yeah, that that links itself with being peculiar. Right. Now, do any of our other brethren have questions in this little section relative to the grace of God in our prospect and as well as purpose? Do if I, in verse fourteen you're speaking, brother, that he might redeem us from all types of lawlessness. I think the idea of, of course, as we know, the meaning of iniquity is lawlessness, that which is insubordination, independence, all types of it. And of course, that's in keeping, would you not think, brother, with the context here, the idea of divine purpose. Mm. Mm-hmm. Should it not be related to, to, uh, the characteristics of the Christians? Um, the Christians are evil beasts, low bellies, liars, and so on. That was characteristic of them as a nation. Um, and when something is characteristic of you as a nation, it's not always very easy to learn that there's anything wrong with that. And so I think there's a stress on all lawlessness in order that they might expand their minds somewhat to realize how, how much that takes in. Good. For instance, in Africa, it seems that, well, in the Bush country at least, one of the hardest things for believers of God is not for wanting or helping themselves with everything they can lay their hands on. It's a difficult thing for them to realize that that's sin, to take something that doesn't belong to you and be content. It's hard for them to overcome that thinking that has it all their lives when they think, well, anything I can get is mine. We have that too, you know, in a different aspect. As most of you know, we work a little with the French folk up in New Brunswick, and those people, I would almost judge, are born with a cigarette in their mouth. I want to tell you, you think you have a hard job trying to stop smoking, you out of the French. Those dear people have an awful struggle, an awful struggle, to the point that they, at times, we have to try to get them to change their thinking, because they can reason themselves into legitimacy for smoking, and you have to change thinking, and that is a good point. So whatever the society or element may be, uh, there are weaknesses and there are difficulties. And even with us who do not, who are raised in an area where we don't have that problem, I wouldn't be surprised, brethren, there are areas that we are possibly blind to within ourselves that need that need to be changed in order to absorb Me. Good. In the last verse of chapter two then, with which we have one minute before we want to look at the third chapter, we have the beloved apostle, and he charges Titus in relation to the basis of his authority and his speech and his conduct. Some of our brethren will probably want to question or help us with the latter statement in particular. These things speak, that's his presentation, and exhort, that's his application of it, and rebuke, that would, of course, is the idea of his correction. With all authority, that is, with divine command, according to this letter, apostolic writing, let no man despise thee. What is he speaking of now? Our brother mentioned it on Saturday, that there's a distinction between Timothy and Titus here, but is there a possibility that he's going beyond the idea of age in this... Good. It's conduct, isn't it? Yes. The word is interesting too, isn't it, brethren? You brethren, I know we have studied these words. The idea is not to let a man outthink you. You're beyond your need. The idea about reasoning, swiftly thought, that would get them around the situation, just like that Baranidum speaking, would change the thought of that dear African. And but here's one who's going to outthink us as to the doctrine he's presenting, but don't allow that. By testimony of your own life, the teaching in your life will be that which, in this sense, will close the reason of men who will try to outthink you. Would you, brethren, you studied these words, brother, would you agree with that idea? I have enough comments, but sometimes I don't think I have to use them, so. So go ahead, you don't comment, brother, no problem, you wouldn't bother. You're not telling your thought very clearly. I thought that someone else would comment on it. So then what you're saying is that the, the idea of user rate isn't important at all. I'm not gonna let anybody else think. You, you know what I'm saying? That's Yeah, I think it's just a little more than that. I, I just put that out for the sake of, of, uh, expanding a little what our brethren dealt with on Saturday, uh, for the sake of younger men here. It isn't a question of the younger man, um, saying, oh, well, nobody's going to tell me what to do, uh, I got a verse to prove it, let no man despise it. That, that, that's totally, that's out of keeping with the common sense. Here is a man, and he, it's equipment of life and doctrine that's in you, so that you will be able to, uh, be able to bring into line thinking that is trying to out reason truth, to bring it into line with it, and the evidence of that is what it has done in your own life. And, and consequently, it gives authority to the teaching that he's received with Mississippi, both by his life and his knowledge. See, that clarifying in Timothy, when Paul says, let no man despise thy youth, but be thou a model to believers. In other words, he's not to prevent them despising his youth by rebuking them for despising him, but rather by being exact, so they'll have no cause to despise him. Uh, so it's still true that this statement is significant and that it indicates that Titus was older than Timothy, but uh, what Brother Smith has pointed out, that there's more involved in it. Very well. Anyone in the audience again of you dear brethren, if you have thoughts that you have gleaned or questions that we have not clarified, we would desire to, to help with them. Verse eight of chapter three— Oh, chapter two. Yes, sound speech that cannot be condemned. That's good, brother. That it does cast back on that, isn't it? It's not rash speech. Mm-hmm. And, and we did mention it in that verse, brother, but I think it, it would be wise to underline it even here against that last verse. It's really having no evil thing to say of us, because it's apostolic teaching that's being given, and authority is being given to Titus so that there would be a reflection on the authority of the teaching, as well as upon the teacher, if there was that which was rash or unbecoming and not consistent. Let us go into chapter three. Pardon me. Apart from the fact, again, to refer to Africa, that younger men who are getting a better hold of the scriptures and the epistles there, it's contrary to national customs for their vote to be taken of the old. That makes a great difficulty, but the older men must be heard, and it's very difficult for younger men to see more clearly the truth of God just because of national offenders. So we look in chapter three now, where we will try to, uh, consider a little the idea of attitudes. We have been looking at the adornment and its motivation, its means, its purpose, and we will look now at this practical area in the first two verses of chapter three. Uh, the apostle, or rather of Titus, putting these believers in mind to, uh, be subject- subject to principality, both the rulers and authorities, and be obedient to magistrates, and be ready to every good work. It is very necessary for the Cretans to be reminded of this because their natural tendency is in someo- in someoar donation. But on the other hand, it's really for all God's people, even as we have taught elsewhere. Actually, in chapter one we have, uh, church government. In chapter two we have domestic government, governing in domestic. Chapter Chapter governing in in public life. Mm-hmm. Mm-hmm. There are three principal portions, are there not, in the New Testament that deal with the thought in this first verse. There's the passage in Romans, as we are all aware, in the thirteenth chapter, first section of Romans thirteen, in First Peter chapter three again, uh, and now in Titus. I think each passage teaches us something. Uh, there's a principle to learn in each passage. And the idea that's here is the idea of an attitude. I emphasize that again, it's a right attitude because, principally, as our brethren have pointed out, the attitude of these men, these people were horrible. They were lazy, and you know as well as I that a lazy individual, um, didn't get out of paying taxes. He just didn't try. It lends to cheating and all kinds of things. Uh, now we don't want to throw it off any on the Christians, I realize that, but I'm trying to underline the fact of having a right attitude towards the principalities, the rulers, and the authorities, to be obedient. Underline that word in our thinking, an attitude of obedience to that which, uh, we are to be a testimony to of the things of God. In the other passages, it's a different viewpoint that is brought before us, but here it's attitude. Do you, brethren, uh, agree with that? So, so we really shouldn't have a CD and beat the radar and go as fast as we like, but we shouldn't have our radar detected either. We should conscientiously try to keep within the silences that most law enforcement officers will allow us. Yes, brother, that's so severe, isn't it, when you think about it? A man of that evil, beastly character, and here are these believers and others of that day, and they're being drawn to give testimony before them. It's not hard for us here in this country, the USA, but nevertheless, we have a wicked principle within us, that would desire to, uh, circumvent that which may cost us at times in order to maintain it as a member of us. Indeed. That answer. Yeah. It's possible, certainly is. Anything that would try to undermine the diligence necessary to be a good testimony in the world by being subject, being obedient, first of all, and then, as we notice in verse two, it's an attitude relative to ourselves and to others in society, not speaking evil or not bad-mouthing. It's a word that is common today, the idea of bad-mouthing, and that's really the idea behind this word. Uh, no man, and not even Nero. The old rascal, the Pope. We don't have any use for him, but the idea, never mind that the point is right, isn't it? That's it. One of the old, all the old red socks. Well, I think he does wear red socks. I mean, he was an Irishman. But our, the idea is that it, that this is a testimony before the ungodly, and we're not to be brawlers or contentious men, but to be gent- gentlemanliness is really the underlying word I think you could run through with us, how we ought to do all that. Where Paul, Dr. Paul says our citizenship is in heaven, but then he also said that he was a citizen of no mean city, and he referred to Paris. The last part of verse two, gentle, showing all meekness unto all men. Uh, gentleness and meekness are linked together in another verse, second Corinthians chapter ten verse one, I beseech you by the meekness and gentleness of Christ. The word used here, gentleness, is interesting. It's the word that's translated is for, um, moderation, and it has the idea of yieldingness, doesn't it? Right. Reasonableness. But I especially like Matthew Arnold's translation of sweet reasonableness. Meekness is something that, uh, you'll hardly find anywhere in the world, so don't worry about it. And yet we must remember that, uh, weakness can overcome, uh, force and power. We have done that before, and we should remember that this is a vital part of our attitude. There's weakness when men will try to override your law. So meekness is really strength under control. It is. The opposite of being hot. It's linked with the idea of meekness here, I judge, too, toward all men. There's our brother Robes All again, both of them at all times show meekness. And our brother Kay has pointed out even before O'Neiro, and that boy sometimes took his sword out and took his head off because he made a mistake. He wasn't sticking to the testimony so far. In verse three, then we are introduced again. Now we're going to look at a dot final section, verses three down to the end of verse seven, And I'll open verse three just with a question here, for we ourselves also were sometimes Jewish disobedient, deceived, serving divers lusts, and so on. Uh, is the idea here... we thought of their unsaved days, uh, relative to their... their disobedience to God, or is it the idea of their disobedience in character We're, that they were we're men men being doing dealt doctrine. with? Or, um, takes us back to the previous verses. This is why we should be uncontentious. This is why we should be, uh, reasonable with other people, because we were once what they are. So he's inferring that the conduct of, of the magistrates, et cetera, towards us and all men is unbecoming conduct, but we should be yielding towards them because, after all, we were once what they are. The word once is a much better rendering than the word sometimes, because it doesn't mean that they're, they're not doing that. No. These... Um. Yeah. Well, is it quoting himself? Or this word us, or we? Right. Very good. The things in this verse too are broken up into little groups, aren't they here? There are things that are inherent. The meaning of the, of the words will help us to see that there's an inherent condition here, the idea of being foolish. That is, ignorance or the lack of light. It's not being stupid, it's a lack of light, darkness of the Gentiles in Ephesians is mentioned, and there's an inherent rebellion in every man, disobedient and deceived, the idea of the, of a perversion, uh, that's an inherent condition. Uh, that's what we were, just like they are. And then the uh, the next you can see the change, there's something motivating or impelling me, serving divers lusts and power that's uh, involved here, lusts and pleasures. And dear young Christian, you have often heard it, and I must just underline it again, there's an awful power in the world. There's an awful power in pleasure. There's an awful power in lust, whether it be moral or ambitious or whatever type of lust. There's a power there that impels. That's what impelled me in my unsaved days, and in contrast to it is what he's going to show, what should impel me now. Uh, these things were the character of what we were, and then, of course, there's the, the wickedness of malice and envo- envy, hateful, and hating one another, these incessant things, for that's the language of the verb here, we were living in malice and envy and hatefulness, one to another. Impelled by them, irresistibly, they were there, and the unconverted man. But, in verse four, but after kindness of love of God our Savior, his love toward man appeared. Mm. Mm-hmm. Yeah, verse three is quite a background for the love of God, like Ephesians two verse one, two, and three. And then we have verse four, but God is rich in mercy, for his great love will he love us even when we're dead in sins. Yes, that's good. I hope the younger brethren follow that now. In verse three we have our character. In verse four we have God's character. That's what's being dealt with. Character of God is a character of philanthropy, is the word here. Kindness that gives and love that is unique is God's love. That's his character, and he's laying the basis for the fact that this is what should be expected to see in me. Likeness of on on the word he's trying to talk about here? It's a word that's usually related to human life, Yes. and yet it's used in connection with God. Is it relation to the idea of that philosophy or that feeling? Isn't that which is agape in the sense that it is unique to God or had its origin in God, but it is rather that which would love fellow men, that which would, uh, go out to them in an attitude of kindness and mercy. You say now, which is crazy. Um, Brother Alec Wilson did point out that three times in this epistle, in chapter 1, chapter 2, and chapter 3, we have God our Savior, and then addressed to the right, we have Jesus Christ our Savior, a testimony to his deity. I think it's another characteristic word of the epistle, first of all, and I think that's important when you read Titus, look for those words, there's this one word you will find five times, the word Savior. So immediately I'm attracted to ask myself, what connection is the word Savior with? Our brethren have mentioned that twice with our Lord Jesus, three times with God, so that first of all, we would recognize that there's origin and character, its saviorhood of God, as you have rightly said, and it's giving quality to the doctrine, giving authority to the teaching, because its source is in God, its origination, and always was in God. That's what's in view, I would judge, in the idea of the Savior. God was in Christ reconciling and were one with God. You know. That was mentioned in the open, in the opening Bible reading on, on Saturday there, very beginning, in one and one, Paul's reading of God, and all through the epistle, God is mentioned in whatever relationship. It seems like the authority of God is very strong in peace, but it's a sobering thought, the thought about law is speechless. And they have, uh, and they have the thought of emphasizing in the minds of those who were human, that God and Christ being I and my Father are one. Instead of multi-gods, it's only one God. Now let us move on, brother. We're eating minutes, and we're doing well. I appreciate the help of my brother and then moving along. And in verse five, of course, we have it's not by works of righteousness which we have done, but according to his mercy. And again, there's reason for this statement in that verse that's going to lead us to emphasize the mercy of God that saved us by the washing of regeneration and renewing of the Holy Ghost. Now, in this fifth verse, these latter two statements, I'm sure that there are some younger men waiting to get help upon this and hear our instruction upon it, and I think the first point to underline is the person of the Holy Spirit. That's important to realize because of the character of the words that's going to be associated with it, regeneration and renewal. Now, I think that in keeping with the context, it's more a condition or a state of things that's being dealt with, not so much the content of eternal life relative to regeneration, that's birth, John um three, but that's not the idea here of receiving eternal life, as it is the product of the work of the person of the Holy Spirit in that operation of regeneration, what it produces, so that's going to be the power to, to produce the attitude and the manners that are required in this chapter. The new writer is expressed right now in, in Matthew now, just rest my mind for a moment, but as they did the Holy entered the Spirit heart of God. Oh, yes. Yeah. See it by all, I bet you. Yeah. Christ is the Son of God, the Holy Spirit entered as one God. It is the work of the Spirit of God to quicken and make alive, and of course it's the path of regeneration here, taking us back to these students of conversion, linking it with John church in do to this day as near. I would take it in this context that they go together, renewing of the service laws. That is, um, the work that's done in this, as I probably suggested, that it's a, it's a product of what has come about by the service of our Lord. Would, would the expression renewing not take us possibly, um, back in Romans chapter twelve, the renewing of the mind? Could it not be so much that we, could it not be that here he's concerned not just with the fact of us being saved initially from the consequence regenerated us. He has also renewed our minds. He's given us new thinking, so that that that should empower us to live different kinds of lives to what we used to live. Mm-hmm. Yeah, I I think that's that's right. That's the point that we have to realize. Those thoughts need a grammar, very simply, it's right on the surface. The washing of regeneration and or through the renewing of the Holy Spirit. So the emphasis is upon the operation of a divine person. A condition is evolves or is the result, washing of regeneration. That is positional. The renewing is the idea of the mind. It's the result of that positional washing of regeneration. While the two are vitally linked, they are distinct, all right, but they're vitally linked because they're going to produce something, and it's going to require a position and a condition in order to produce what is going to evolve from this verse. Very good. Uh, Brother, uh, Brother Hay, uh, has something to say. Read the word. Very good. That puts us all in one mind, which is marvelous. Good. It's all in view of what we once were, isn't it? We ourselves were once foolish, disobedient, and so on. So what he's inferring is that as a result of the work of the Spirit of God in our lives, we're not only saved now, but we're not what we once were. We're not disobedient, we're not foolishness. Verse 6, I believe it is, and Paul is really writing in verse six a present identification with the past phenomena that were prayed for fall as an heir on death's cross. And he says, which is shed on us are poured out upon us richly through Jesus Christ our Savior. Yes, it would appear that there's probably a huge reference here, going back to that Acts chapter 2, and he teaches it in twelve, Corinthians 12, and the believer comes into the good of that on the day of his salvation, and that I think the word for richly and abundantly is sufficient so that it meets itself with the once for all faith in his will through Jesus Christ our Savior. That, verse seven, that being justified by his grace, having a standing in righteousness, we should be made heirs, heirship of a believer according to the hope in our life. Justified by his grace, uh, earlier we we had, uh, in verse four, kindness and love of God, and then verse five, we have the mercy of God, and those three are all aspects of grace of God. Verse 7 teaches us, amplifying that which has gone before, that our relationship results in heirship, and that is inevitable on God. So that links us again, you see, he's backing up the whole argument that he's showing that our salvation is past, present, and both chapter 3 and chapter and link different ideas before, but he's reaching for the same goal, product of loving heart and time. Maybe we should say that hope in the New Testament is not hope the way we think of it, it's certain expectation. Now, of course, the end of verse of and which leads us into the last little section, I'm sure our brethren will want to help us a little, but this is an important section, verses nine and ten. and um Uh, maybe we should just leave that at this point. We only have six minutes. Our veteran will, um, help us in dealing with this thought. In verse nine. we have the uselessness or the wastefulness of this, these foolish questions and genealogies and contentions. We don't need to spend a lot of time on that, but the idea is that these, uh, teachings were, um, dealing with things that were, uh, totally inconsequential when it came to conduct, and, uh, that which was a Jewish element there, they were occupied with these imaginary, and perhaps even some are legitimate families that were missing from Old Testament genealogies and so on, and building stories and, uh, building basis for conduct and so upon those things, and that was a waste of time, as is impossible. In effect, unpossible and very anti- useless. A man that is a heretic, after the first and second admonition is used, perhaps our brethren will just go over again to, uh, clarify the idea of a heretic in this sense. This impression was written quite well the other day by a brother that the heretic is a man taking a point of doctrine and pressing it unreasonably out of context, uh, in relation to several other forms of doctrine too. In that is, a man has only one sense of his principles and he just taught it in one sense. I think this is dangerous that among God's people, and, and just in passing, some people are making that issue over the divorce question, and they're trying to force brothers to, to give their opinion on it, and calling, calling themselves only exemplars, because they're just pressing and pushing one thing that should never be allowed to happen. There are no sex. Yeah, uh, choice. Choice is involved in health issues. They make the s- choice to the self. They should make the self chosen path. See, you, you must keep in mind, and it's in the issue, that likely the idea here is questionable from the top. And, and uh, well, I, I respect my brother Wilson's point, and I know what his exercise is, and you agree with that, but the point here is this man ha- going to have to be dealt with in this way. He has apparently attached himself to some question, both on an overt or opinionated way, his brethren forced it to become an important issue, and antagonistically he is causing, uh, his brethren to be tired as in, and consequently he is going to have to be dealt with. Now the dealing with this man, let us look at for a moment, brother, brethren, the first and the second admonition, and then reject. What is the idea of admonition? Admonishing this man who is within the assembly for a time. Now, I, I think there, um, there, there, if we can establish the idea of an admonition, it can help throw a little light on the idea, on the force of the idea of admonition. That's why I asked my brother to try and build up this little word ammunition for us. I knew he pointed out that the idea of collection is. It wasn't based on instruction, that's it. So we're warning this man who is antagonistic, opinionated, and determined, and must be taken aside by overseeing brethren and be warned. And you don't want to be able to do it all by yourself. So go to the brethren. Here is a man and he's going to be warned, directed, that is in correction, there must be proper instruction. And there's a tip for that man so that he won't have to go. Let's see how. Tone him down in his attitude and his insistence, and it must be done to you. Give him an opportunity to show that he will bow to the will of God. He doesn't, so it's done again, and he still doesn't. So now what do we do? It's, it's sad mission twice over with anything, as you can say. And it's not necessarily arrogance in view, because if it was, if it was very serious error, error, then it's an injury. That's right. Vision, there are projects. Oh yes. That's good, by the authority of this letter. And I think verse eleven will help us to get a good insight into the idea of their using it. We are going to deal with this man on the basis knowing he is such a subvert, or he's twisted. He has proven that we can't reconcile the situation. He's just a perverted man, and he's saying he's aware of it and deliberately just going to do it anyway, and consequently is self-condemned. So the idea of refusing then is isolating this by restraining. It has to be an activity taken to restrain this man and to silence that issue. Uh, as our brother pointed out, first of all, is related to Titus. The admonitions, of course, would appropriately be private. And the refusing here, of course, is is not just by one man, it's the assembly refusing to hear. And the only way that can be done is by the government of the assembly applying this restraint. So that in that area, it is public. What is this respect? The word is important. Yes. In the idea of the basic word is shun, and we wouldn't want to, uh, overdo that word because it is overdone by certain areas, people do the word shun. But the idea of shunning is the isolation, it's putting it into a corner somehow so that it is not infectiously going to, uh, affect the assembler. And you're doing that, you have to do that in the public sphere, by that man not being allowed to take the public whip. That would necessitate that. And in the private sphere, by the counsel of the oversight to the assembly, not to allow this man, because of the character of his factious, uh, uh, court in the assembly. So there's advice to the assembly I would judge necessary, practically, and there would definitely be the silence in this man in public speech. I don't believe that's in view here at all, brother. It's with the hope that the assembly and the man can be saved from the results of faction. I think that that takes us into a different area. Within this company, within this area, the idea is the restraining within the assembly. I think when we look at Matthew eighteen, we see a man who comes to the place where he won't even listen to that. Then Matthew eighteen will give us guidance on how to deal with a man like that, and eventually we have to restrain him. Now, our chapter has come to a close, brethren. We've gone past the hour, and we think of these dear men at the end. May I just say in closing, we have experienced this right in this Bible. Fellow workers seeking to cultivate oneness between God's people and an understanding of the truth of God and working together. I appreciate it, and I'm sure that the conveners will also. If someone would close with prayer, I believe, is that right, David? Certainly, speak to the conveners of the conference, we would like to express our appreciation to our brother Masterson and our brother Smith and all of the brothers. Brother Moulton mentioned that all has come up many, many times in Titus, so we'd like to say to all of the brothers that have participated, we appreciate the help, we appreciate the graciousness with which we have handled these new Bible readings, and I think that they have been a spiritual help to all, and I'm sure that all of you share that feeling with me.