Hebrews 10

Hebrews 10:1

Young Women, Young Men, Bondslaves

Titus 2:4. Titus is not commanded to teach “young women”. That would not be fitting for him as a brother. Brothers cannot teach a young sister much regarding their relationship with her husband and her children. He must instruct the older women that that’s their responsibility. It gives older women the opportunity to bring the warmth of motherly relations in the church. Titus passes on seven admonishments to the older women on behalf of the young women. Apparently these admonishments are necessary because of the false teachers who are “upsetting whole families” (Titus 1:11).

What counts most is that there is an atmosphere of love in the family. The young woman ought to have that love to her husband and her children. The housekeeping and maintaining the family can take up so much of her attention that she may have no time and attention for her husband anymore. To what occupies his mind, she doesn’t get around to it. There is also often no time to really show attention to the children.

In our days there is the danger that the career becomes more and more important. Then husband and wife have their own agenda. The relation with one another and also with the children (if at least they are there) happens by leaving notes to one another or through social media. Love stealthily grows cold. However, the environ notices it and the results become visible in the long term. The beautiful and attractive character of the Christian family is shown by the faithfulness and love of the wife for her husband and her children (Proverbs 31:10-31).

Titus 2:5. “[To be] sensible” implies that she acts calmly and with deliberation. She must learn to think carefully before she does something. She will not fall into extremes by on the one hand acting impulsively and on the other hand by underestimating what is necessary.

The fourth thing that has to be made clear to young women is that they should keep themselves “pure”. They should not defile themselves with other men, even not in their thoughts. They should neither cause men to have impure thoughts by wearing defiant clothing or seductive make-up nor by looking seductively or using tantalizing language.

She has an extensive task at home. That is her working area. “Workers at home” does not only mean to look after the external things, like clothing and food and drink, but also the spiritual nourishment of the children.

It is important that she is behaving “kind” in doing so. Due to the workload, she can come under such a stress that she may be tempted to do the evil things.

As the seventh aspect older women should instruct their younger sisters to be “subject to their own husband”. Indeed the woman is equivalent to the man, but she is not equal to him. That doesn’t mean that the husband is the master or commander of his wife. He is certainly the head of the wife (1 Corinthians 11:7-10), he has the leading role and makes decisions, of course after deliberation. This is how God has ordained it in creation and it is not wise to deviate from that. He who does, will reap the bitter fruit of that.

There is another aspect connected to deviating from God’s ranking in creation: if what God had ordained is being put aside His Word is dishonored.

Titus 2:6. Then it is the turn of “the young men”. Titus must ‘urge’ them. The only exhortation that Titus is to speak out to them, is that they must be “sensible”. They ought to control themselves in each territory and aspect of their life.

To be sensible is connected to almost each category mentioned here (Titus 1:8; Titus 2:2; 6). Therefore it should be a ‘core activity’ of the Christian. Young people especially run the risk to act uncontrollably and hastily, due to their inexperience.

Titus 2:7. The rest of Titus’ exhortation to the young men must consist of his own “example of good deeds” and indeed “in all things”, which means that he should be an ‘all embracing’ pattern (cf. 1 Timothy 4:12). He is not supposed to expect things of his contemporaries that are not visible in his own life.

First of all he will be known because of his “purity in doctrine”. To compromise with the Word of God is unfamiliar to him. You cannot catch him on explaining God’s Word in a way that suits him best.

Furthermore the reverential character of God’s Word will be made clear from his whole performance. Due to his great respect for God’s Word he will guard himself for trying to make the Word attractive by using popular words.

Titus 2:8. Each word that Titus speaks must be “sound” and “beyond reproach”. Ambiguous words or untrue or far-fetched explanations will give opponents the opportunity to deliver just criticism. If you do not behave yourself like a Christian, it gives the opponent the opportunity to speak evil about you. If you make sure that he cannot speak any evil of you, the reverse will happen: instead of you being put to shame, “the opponent will be put to shame”.

Titus 2:9. As the fifth and last group Titus must exhort “the bondslaves”. This group includes people of all previous groups by age and gender. Yet they are clearly distinct from the previous groups. Men and women are created as such by God. It also goes together with creation that there is a difference in age. Regarding the bondslaves it is different. Slavery is not a part of creation, but it is a consequence of the fall. Does it mean that slavery has been abolished by the introduction of Christendom? No. That’s also not the purpose of Christendom. Christendom doesn’t change social evils, but changes hearts of people, including those of bondslaves.

It is certainly a blessing that slavery has been abolished for the greater part, due to Christendom. But that doesn’t mean that what is being said here to bondslaves doesn’t count for today. You can apply all instructions for the bondslaves in our time, in any case to all people who are an employee in the service of an employer.

The word for “master” is ‘despot’, that is a person who has absolute authority and unlimited power over other people, in this case over a bondslave. The bondslave in that time was totally delivered to his master. The bondslave is here being told not to be grumpy and feel compelled, but to be active and willingly “subject” to his master. He ought to do the best he can to be “well-pleasing” in everything, even to the capricious master who is hard to be pleased. If that applies to that relation, then how much more should Christian employees be subject to their superiors.

That will not be easy in all cases, but the believing employee is certainly able to satisfy his superior in the strength that the Lord gives. A beautiful example of someone, who as a faithful bondslave was well-pleasing in all things in miserable circumstances, is Joseph (Genesis 39:1-6). Also the little maid of Naaman’s wife did not only do her duty, but sought the well-being of her master (2 Kings 5:2-3). The Lord Jesus, Who as the perfect Slave always did what was well-pleasing to the Father (John 8:29), exceeds these examples.

Now you have seen the general behavior, still some details of their performance follow. A bondslave is for instance to be expected to obey without being argumentative. This goes beyond not giving brutal answers. It is more about not obstructing the master, not hindering his master to be met in his desires. Today that may mean that you should not argue with your supervisor and that you do not undermine his authority. Of course that doesn’t have to stop a sound deliberation, but it is about your motives.

Titus 2:10. A bondslave is also told not to be pilfering. He will quite surely have that tendency. The bondslave could have the thought of being entitled to, after all he has been stolen from his family. Thereby he could have the feeling of being greatly underpaid or think that what he pilfers is only the appropriation of back pay. But the wrong that is done to us, does not justify us to do the same injustice. This prescription of not pilfering can for instance be applied today by using the Internet with the device and in the time of the superior or by submitting unjustified or excessive claims.

The bondslave must show the opposite by “showing all good faith” to his master. It is about ‘good’ faith. If the master demands him to lie or to pilfer somewhere else, he is not to obey that (Acts 5:29). If the bondslave shows all good faith, then he is ‘an adorning’ for “the doctrine of God our Savior”. That brings being a bondslave to an awesomely high level!

The knowledge of Him Who has redeemed him from his sins, brings him to a life in which the most beautiful features of the Lord Jesus become visible in an impressive way. What joy God must find in a life in which He is so reminded of His Son’s life on earth. Don’t you too long to be such a bondslave?

Now read Titus 2:4-10 again.

Reflection: In which category do you belong? What applies to you most?

Hebrews 10:2

Young Women, Young Men, Bondslaves

Titus 2:4. Titus is not commanded to teach “young women”. That would not be fitting for him as a brother. Brothers cannot teach a young sister much regarding their relationship with her husband and her children. He must instruct the older women that that’s their responsibility. It gives older women the opportunity to bring the warmth of motherly relations in the church. Titus passes on seven admonishments to the older women on behalf of the young women. Apparently these admonishments are necessary because of the false teachers who are “upsetting whole families” (Titus 1:11).

What counts most is that there is an atmosphere of love in the family. The young woman ought to have that love to her husband and her children. The housekeeping and maintaining the family can take up so much of her attention that she may have no time and attention for her husband anymore. To what occupies his mind, she doesn’t get around to it. There is also often no time to really show attention to the children.

In our days there is the danger that the career becomes more and more important. Then husband and wife have their own agenda. The relation with one another and also with the children (if at least they are there) happens by leaving notes to one another or through social media. Love stealthily grows cold. However, the environ notices it and the results become visible in the long term. The beautiful and attractive character of the Christian family is shown by the faithfulness and love of the wife for her husband and her children (Proverbs 31:10-31).

Titus 2:5. “[To be] sensible” implies that she acts calmly and with deliberation. She must learn to think carefully before she does something. She will not fall into extremes by on the one hand acting impulsively and on the other hand by underestimating what is necessary.

The fourth thing that has to be made clear to young women is that they should keep themselves “pure”. They should not defile themselves with other men, even not in their thoughts. They should neither cause men to have impure thoughts by wearing defiant clothing or seductive make-up nor by looking seductively or using tantalizing language.

She has an extensive task at home. That is her working area. “Workers at home” does not only mean to look after the external things, like clothing and food and drink, but also the spiritual nourishment of the children.

It is important that she is behaving “kind” in doing so. Due to the workload, she can come under such a stress that she may be tempted to do the evil things.

As the seventh aspect older women should instruct their younger sisters to be “subject to their own husband”. Indeed the woman is equivalent to the man, but she is not equal to him. That doesn’t mean that the husband is the master or commander of his wife. He is certainly the head of the wife (1 Corinthians 11:7-10), he has the leading role and makes decisions, of course after deliberation. This is how God has ordained it in creation and it is not wise to deviate from that. He who does, will reap the bitter fruit of that.

There is another aspect connected to deviating from God’s ranking in creation: if what God had ordained is being put aside His Word is dishonored.

Titus 2:6. Then it is the turn of “the young men”. Titus must ‘urge’ them. The only exhortation that Titus is to speak out to them, is that they must be “sensible”. They ought to control themselves in each territory and aspect of their life.

To be sensible is connected to almost each category mentioned here (Titus 1:8; Titus 2:2; 6). Therefore it should be a ‘core activity’ of the Christian. Young people especially run the risk to act uncontrollably and hastily, due to their inexperience.

Titus 2:7. The rest of Titus’ exhortation to the young men must consist of his own “example of good deeds” and indeed “in all things”, which means that he should be an ‘all embracing’ pattern (cf. 1 Timothy 4:12). He is not supposed to expect things of his contemporaries that are not visible in his own life.

First of all he will be known because of his “purity in doctrine”. To compromise with the Word of God is unfamiliar to him. You cannot catch him on explaining God’s Word in a way that suits him best.

Furthermore the reverential character of God’s Word will be made clear from his whole performance. Due to his great respect for God’s Word he will guard himself for trying to make the Word attractive by using popular words.

Titus 2:8. Each word that Titus speaks must be “sound” and “beyond reproach”. Ambiguous words or untrue or far-fetched explanations will give opponents the opportunity to deliver just criticism. If you do not behave yourself like a Christian, it gives the opponent the opportunity to speak evil about you. If you make sure that he cannot speak any evil of you, the reverse will happen: instead of you being put to shame, “the opponent will be put to shame”.

Titus 2:9. As the fifth and last group Titus must exhort “the bondslaves”. This group includes people of all previous groups by age and gender. Yet they are clearly distinct from the previous groups. Men and women are created as such by God. It also goes together with creation that there is a difference in age. Regarding the bondslaves it is different. Slavery is not a part of creation, but it is a consequence of the fall. Does it mean that slavery has been abolished by the introduction of Christendom? No. That’s also not the purpose of Christendom. Christendom doesn’t change social evils, but changes hearts of people, including those of bondslaves.

It is certainly a blessing that slavery has been abolished for the greater part, due to Christendom. But that doesn’t mean that what is being said here to bondslaves doesn’t count for today. You can apply all instructions for the bondslaves in our time, in any case to all people who are an employee in the service of an employer.

The word for “master” is ‘despot’, that is a person who has absolute authority and unlimited power over other people, in this case over a bondslave. The bondslave in that time was totally delivered to his master. The bondslave is here being told not to be grumpy and feel compelled, but to be active and willingly “subject” to his master. He ought to do the best he can to be “well-pleasing” in everything, even to the capricious master who is hard to be pleased. If that applies to that relation, then how much more should Christian employees be subject to their superiors.

That will not be easy in all cases, but the believing employee is certainly able to satisfy his superior in the strength that the Lord gives. A beautiful example of someone, who as a faithful bondslave was well-pleasing in all things in miserable circumstances, is Joseph (Genesis 39:1-6). Also the little maid of Naaman’s wife did not only do her duty, but sought the well-being of her master (2 Kings 5:2-3). The Lord Jesus, Who as the perfect Slave always did what was well-pleasing to the Father (John 8:29), exceeds these examples.

Now you have seen the general behavior, still some details of their performance follow. A bondslave is for instance to be expected to obey without being argumentative. This goes beyond not giving brutal answers. It is more about not obstructing the master, not hindering his master to be met in his desires. Today that may mean that you should not argue with your supervisor and that you do not undermine his authority. Of course that doesn’t have to stop a sound deliberation, but it is about your motives.

Titus 2:10. A bondslave is also told not to be pilfering. He will quite surely have that tendency. The bondslave could have the thought of being entitled to, after all he has been stolen from his family. Thereby he could have the feeling of being greatly underpaid or think that what he pilfers is only the appropriation of back pay. But the wrong that is done to us, does not justify us to do the same injustice. This prescription of not pilfering can for instance be applied today by using the Internet with the device and in the time of the superior or by submitting unjustified or excessive claims.

The bondslave must show the opposite by “showing all good faith” to his master. It is about ‘good’ faith. If the master demands him to lie or to pilfer somewhere else, he is not to obey that (Acts 5:29). If the bondslave shows all good faith, then he is ‘an adorning’ for “the doctrine of God our Savior”. That brings being a bondslave to an awesomely high level!

The knowledge of Him Who has redeemed him from his sins, brings him to a life in which the most beautiful features of the Lord Jesus become visible in an impressive way. What joy God must find in a life in which He is so reminded of His Son’s life on earth. Don’t you too long to be such a bondslave?

Now read Titus 2:4-10 again.

Reflection: In which category do you belong? What applies to you most?

Hebrews 10:3

Young Women, Young Men, Bondslaves

Titus 2:4. Titus is not commanded to teach “young women”. That would not be fitting for him as a brother. Brothers cannot teach a young sister much regarding their relationship with her husband and her children. He must instruct the older women that that’s their responsibility. It gives older women the opportunity to bring the warmth of motherly relations in the church. Titus passes on seven admonishments to the older women on behalf of the young women. Apparently these admonishments are necessary because of the false teachers who are “upsetting whole families” (Titus 1:11).

What counts most is that there is an atmosphere of love in the family. The young woman ought to have that love to her husband and her children. The housekeeping and maintaining the family can take up so much of her attention that she may have no time and attention for her husband anymore. To what occupies his mind, she doesn’t get around to it. There is also often no time to really show attention to the children.

In our days there is the danger that the career becomes more and more important. Then husband and wife have their own agenda. The relation with one another and also with the children (if at least they are there) happens by leaving notes to one another or through social media. Love stealthily grows cold. However, the environ notices it and the results become visible in the long term. The beautiful and attractive character of the Christian family is shown by the faithfulness and love of the wife for her husband and her children (Proverbs 31:10-31).

Titus 2:5. “[To be] sensible” implies that she acts calmly and with deliberation. She must learn to think carefully before she does something. She will not fall into extremes by on the one hand acting impulsively and on the other hand by underestimating what is necessary.

The fourth thing that has to be made clear to young women is that they should keep themselves “pure”. They should not defile themselves with other men, even not in their thoughts. They should neither cause men to have impure thoughts by wearing defiant clothing or seductive make-up nor by looking seductively or using tantalizing language.

She has an extensive task at home. That is her working area. “Workers at home” does not only mean to look after the external things, like clothing and food and drink, but also the spiritual nourishment of the children.

It is important that she is behaving “kind” in doing so. Due to the workload, she can come under such a stress that she may be tempted to do the evil things.

As the seventh aspect older women should instruct their younger sisters to be “subject to their own husband”. Indeed the woman is equivalent to the man, but she is not equal to him. That doesn’t mean that the husband is the master or commander of his wife. He is certainly the head of the wife (1 Corinthians 11:7-10), he has the leading role and makes decisions, of course after deliberation. This is how God has ordained it in creation and it is not wise to deviate from that. He who does, will reap the bitter fruit of that.

There is another aspect connected to deviating from God’s ranking in creation: if what God had ordained is being put aside His Word is dishonored.

Titus 2:6. Then it is the turn of “the young men”. Titus must ‘urge’ them. The only exhortation that Titus is to speak out to them, is that they must be “sensible”. They ought to control themselves in each territory and aspect of their life.

To be sensible is connected to almost each category mentioned here (Titus 1:8; Titus 2:2; 6). Therefore it should be a ‘core activity’ of the Christian. Young people especially run the risk to act uncontrollably and hastily, due to their inexperience.

Titus 2:7. The rest of Titus’ exhortation to the young men must consist of his own “example of good deeds” and indeed “in all things”, which means that he should be an ‘all embracing’ pattern (cf. 1 Timothy 4:12). He is not supposed to expect things of his contemporaries that are not visible in his own life.

First of all he will be known because of his “purity in doctrine”. To compromise with the Word of God is unfamiliar to him. You cannot catch him on explaining God’s Word in a way that suits him best.

Furthermore the reverential character of God’s Word will be made clear from his whole performance. Due to his great respect for God’s Word he will guard himself for trying to make the Word attractive by using popular words.

Titus 2:8. Each word that Titus speaks must be “sound” and “beyond reproach”. Ambiguous words or untrue or far-fetched explanations will give opponents the opportunity to deliver just criticism. If you do not behave yourself like a Christian, it gives the opponent the opportunity to speak evil about you. If you make sure that he cannot speak any evil of you, the reverse will happen: instead of you being put to shame, “the opponent will be put to shame”.

Titus 2:9. As the fifth and last group Titus must exhort “the bondslaves”. This group includes people of all previous groups by age and gender. Yet they are clearly distinct from the previous groups. Men and women are created as such by God. It also goes together with creation that there is a difference in age. Regarding the bondslaves it is different. Slavery is not a part of creation, but it is a consequence of the fall. Does it mean that slavery has been abolished by the introduction of Christendom? No. That’s also not the purpose of Christendom. Christendom doesn’t change social evils, but changes hearts of people, including those of bondslaves.

It is certainly a blessing that slavery has been abolished for the greater part, due to Christendom. But that doesn’t mean that what is being said here to bondslaves doesn’t count for today. You can apply all instructions for the bondslaves in our time, in any case to all people who are an employee in the service of an employer.

The word for “master” is ‘despot’, that is a person who has absolute authority and unlimited power over other people, in this case over a bondslave. The bondslave in that time was totally delivered to his master. The bondslave is here being told not to be grumpy and feel compelled, but to be active and willingly “subject” to his master. He ought to do the best he can to be “well-pleasing” in everything, even to the capricious master who is hard to be pleased. If that applies to that relation, then how much more should Christian employees be subject to their superiors.

That will not be easy in all cases, but the believing employee is certainly able to satisfy his superior in the strength that the Lord gives. A beautiful example of someone, who as a faithful bondslave was well-pleasing in all things in miserable circumstances, is Joseph (Genesis 39:1-6). Also the little maid of Naaman’s wife did not only do her duty, but sought the well-being of her master (2 Kings 5:2-3). The Lord Jesus, Who as the perfect Slave always did what was well-pleasing to the Father (John 8:29), exceeds these examples.

Now you have seen the general behavior, still some details of their performance follow. A bondslave is for instance to be expected to obey without being argumentative. This goes beyond not giving brutal answers. It is more about not obstructing the master, not hindering his master to be met in his desires. Today that may mean that you should not argue with your supervisor and that you do not undermine his authority. Of course that doesn’t have to stop a sound deliberation, but it is about your motives.

Titus 2:10. A bondslave is also told not to be pilfering. He will quite surely have that tendency. The bondslave could have the thought of being entitled to, after all he has been stolen from his family. Thereby he could have the feeling of being greatly underpaid or think that what he pilfers is only the appropriation of back pay. But the wrong that is done to us, does not justify us to do the same injustice. This prescription of not pilfering can for instance be applied today by using the Internet with the device and in the time of the superior or by submitting unjustified or excessive claims.

The bondslave must show the opposite by “showing all good faith” to his master. It is about ‘good’ faith. If the master demands him to lie or to pilfer somewhere else, he is not to obey that (Acts 5:29). If the bondslave shows all good faith, then he is ‘an adorning’ for “the doctrine of God our Savior”. That brings being a bondslave to an awesomely high level!

The knowledge of Him Who has redeemed him from his sins, brings him to a life in which the most beautiful features of the Lord Jesus become visible in an impressive way. What joy God must find in a life in which He is so reminded of His Son’s life on earth. Don’t you too long to be such a bondslave?

Now read Titus 2:4-10 again.

Reflection: In which category do you belong? What applies to you most?

Hebrews 10:4

Young Women, Young Men, Bondslaves

Titus 2:4. Titus is not commanded to teach “young women”. That would not be fitting for him as a brother. Brothers cannot teach a young sister much regarding their relationship with her husband and her children. He must instruct the older women that that’s their responsibility. It gives older women the opportunity to bring the warmth of motherly relations in the church. Titus passes on seven admonishments to the older women on behalf of the young women. Apparently these admonishments are necessary because of the false teachers who are “upsetting whole families” (Titus 1:11).

What counts most is that there is an atmosphere of love in the family. The young woman ought to have that love to her husband and her children. The housekeeping and maintaining the family can take up so much of her attention that she may have no time and attention for her husband anymore. To what occupies his mind, she doesn’t get around to it. There is also often no time to really show attention to the children.

In our days there is the danger that the career becomes more and more important. Then husband and wife have their own agenda. The relation with one another and also with the children (if at least they are there) happens by leaving notes to one another or through social media. Love stealthily grows cold. However, the environ notices it and the results become visible in the long term. The beautiful and attractive character of the Christian family is shown by the faithfulness and love of the wife for her husband and her children (Proverbs 31:10-31).

Titus 2:5. “[To be] sensible” implies that she acts calmly and with deliberation. She must learn to think carefully before she does something. She will not fall into extremes by on the one hand acting impulsively and on the other hand by underestimating what is necessary.

The fourth thing that has to be made clear to young women is that they should keep themselves “pure”. They should not defile themselves with other men, even not in their thoughts. They should neither cause men to have impure thoughts by wearing defiant clothing or seductive make-up nor by looking seductively or using tantalizing language.

She has an extensive task at home. That is her working area. “Workers at home” does not only mean to look after the external things, like clothing and food and drink, but also the spiritual nourishment of the children.

It is important that she is behaving “kind” in doing so. Due to the workload, she can come under such a stress that she may be tempted to do the evil things.

As the seventh aspect older women should instruct their younger sisters to be “subject to their own husband”. Indeed the woman is equivalent to the man, but she is not equal to him. That doesn’t mean that the husband is the master or commander of his wife. He is certainly the head of the wife (1 Corinthians 11:7-10), he has the leading role and makes decisions, of course after deliberation. This is how God has ordained it in creation and it is not wise to deviate from that. He who does, will reap the bitter fruit of that.

There is another aspect connected to deviating from God’s ranking in creation: if what God had ordained is being put aside His Word is dishonored.

Titus 2:6. Then it is the turn of “the young men”. Titus must ‘urge’ them. The only exhortation that Titus is to speak out to them, is that they must be “sensible”. They ought to control themselves in each territory and aspect of their life.

To be sensible is connected to almost each category mentioned here (Titus 1:8; Titus 2:2; 6). Therefore it should be a ‘core activity’ of the Christian. Young people especially run the risk to act uncontrollably and hastily, due to their inexperience.

Titus 2:7. The rest of Titus’ exhortation to the young men must consist of his own “example of good deeds” and indeed “in all things”, which means that he should be an ‘all embracing’ pattern (cf. 1 Timothy 4:12). He is not supposed to expect things of his contemporaries that are not visible in his own life.

First of all he will be known because of his “purity in doctrine”. To compromise with the Word of God is unfamiliar to him. You cannot catch him on explaining God’s Word in a way that suits him best.

Furthermore the reverential character of God’s Word will be made clear from his whole performance. Due to his great respect for God’s Word he will guard himself for trying to make the Word attractive by using popular words.

Titus 2:8. Each word that Titus speaks must be “sound” and “beyond reproach”. Ambiguous words or untrue or far-fetched explanations will give opponents the opportunity to deliver just criticism. If you do not behave yourself like a Christian, it gives the opponent the opportunity to speak evil about you. If you make sure that he cannot speak any evil of you, the reverse will happen: instead of you being put to shame, “the opponent will be put to shame”.

Titus 2:9. As the fifth and last group Titus must exhort “the bondslaves”. This group includes people of all previous groups by age and gender. Yet they are clearly distinct from the previous groups. Men and women are created as such by God. It also goes together with creation that there is a difference in age. Regarding the bondslaves it is different. Slavery is not a part of creation, but it is a consequence of the fall. Does it mean that slavery has been abolished by the introduction of Christendom? No. That’s also not the purpose of Christendom. Christendom doesn’t change social evils, but changes hearts of people, including those of bondslaves.

It is certainly a blessing that slavery has been abolished for the greater part, due to Christendom. But that doesn’t mean that what is being said here to bondslaves doesn’t count for today. You can apply all instructions for the bondslaves in our time, in any case to all people who are an employee in the service of an employer.

The word for “master” is ‘despot’, that is a person who has absolute authority and unlimited power over other people, in this case over a bondslave. The bondslave in that time was totally delivered to his master. The bondslave is here being told not to be grumpy and feel compelled, but to be active and willingly “subject” to his master. He ought to do the best he can to be “well-pleasing” in everything, even to the capricious master who is hard to be pleased. If that applies to that relation, then how much more should Christian employees be subject to their superiors.

That will not be easy in all cases, but the believing employee is certainly able to satisfy his superior in the strength that the Lord gives. A beautiful example of someone, who as a faithful bondslave was well-pleasing in all things in miserable circumstances, is Joseph (Genesis 39:1-6). Also the little maid of Naaman’s wife did not only do her duty, but sought the well-being of her master (2 Kings 5:2-3). The Lord Jesus, Who as the perfect Slave always did what was well-pleasing to the Father (John 8:29), exceeds these examples.

Now you have seen the general behavior, still some details of their performance follow. A bondslave is for instance to be expected to obey without being argumentative. This goes beyond not giving brutal answers. It is more about not obstructing the master, not hindering his master to be met in his desires. Today that may mean that you should not argue with your supervisor and that you do not undermine his authority. Of course that doesn’t have to stop a sound deliberation, but it is about your motives.

Titus 2:10. A bondslave is also told not to be pilfering. He will quite surely have that tendency. The bondslave could have the thought of being entitled to, after all he has been stolen from his family. Thereby he could have the feeling of being greatly underpaid or think that what he pilfers is only the appropriation of back pay. But the wrong that is done to us, does not justify us to do the same injustice. This prescription of not pilfering can for instance be applied today by using the Internet with the device and in the time of the superior or by submitting unjustified or excessive claims.

The bondslave must show the opposite by “showing all good faith” to his master. It is about ‘good’ faith. If the master demands him to lie or to pilfer somewhere else, he is not to obey that (Acts 5:29). If the bondslave shows all good faith, then he is ‘an adorning’ for “the doctrine of God our Savior”. That brings being a bondslave to an awesomely high level!

The knowledge of Him Who has redeemed him from his sins, brings him to a life in which the most beautiful features of the Lord Jesus become visible in an impressive way. What joy God must find in a life in which He is so reminded of His Son’s life on earth. Don’t you too long to be such a bondslave?

Now read Titus 2:4-10 again.

Reflection: In which category do you belong? What applies to you most?

Hebrews 10:5

Young Women, Young Men, Bondslaves

Titus 2:4. Titus is not commanded to teach “young women”. That would not be fitting for him as a brother. Brothers cannot teach a young sister much regarding their relationship with her husband and her children. He must instruct the older women that that’s their responsibility. It gives older women the opportunity to bring the warmth of motherly relations in the church. Titus passes on seven admonishments to the older women on behalf of the young women. Apparently these admonishments are necessary because of the false teachers who are “upsetting whole families” (Titus 1:11).

What counts most is that there is an atmosphere of love in the family. The young woman ought to have that love to her husband and her children. The housekeeping and maintaining the family can take up so much of her attention that she may have no time and attention for her husband anymore. To what occupies his mind, she doesn’t get around to it. There is also often no time to really show attention to the children.

In our days there is the danger that the career becomes more and more important. Then husband and wife have their own agenda. The relation with one another and also with the children (if at least they are there) happens by leaving notes to one another or through social media. Love stealthily grows cold. However, the environ notices it and the results become visible in the long term. The beautiful and attractive character of the Christian family is shown by the faithfulness and love of the wife for her husband and her children (Proverbs 31:10-31).

Titus 2:5. “[To be] sensible” implies that she acts calmly and with deliberation. She must learn to think carefully before she does something. She will not fall into extremes by on the one hand acting impulsively and on the other hand by underestimating what is necessary.

The fourth thing that has to be made clear to young women is that they should keep themselves “pure”. They should not defile themselves with other men, even not in their thoughts. They should neither cause men to have impure thoughts by wearing defiant clothing or seductive make-up nor by looking seductively or using tantalizing language.

She has an extensive task at home. That is her working area. “Workers at home” does not only mean to look after the external things, like clothing and food and drink, but also the spiritual nourishment of the children.

It is important that she is behaving “kind” in doing so. Due to the workload, she can come under such a stress that she may be tempted to do the evil things.

As the seventh aspect older women should instruct their younger sisters to be “subject to their own husband”. Indeed the woman is equivalent to the man, but she is not equal to him. That doesn’t mean that the husband is the master or commander of his wife. He is certainly the head of the wife (1 Corinthians 11:7-10), he has the leading role and makes decisions, of course after deliberation. This is how God has ordained it in creation and it is not wise to deviate from that. He who does, will reap the bitter fruit of that.

There is another aspect connected to deviating from God’s ranking in creation: if what God had ordained is being put aside His Word is dishonored.

Titus 2:6. Then it is the turn of “the young men”. Titus must ‘urge’ them. The only exhortation that Titus is to speak out to them, is that they must be “sensible”. They ought to control themselves in each territory and aspect of their life.

To be sensible is connected to almost each category mentioned here (Titus 1:8; Titus 2:2; 6). Therefore it should be a ‘core activity’ of the Christian. Young people especially run the risk to act uncontrollably and hastily, due to their inexperience.

Titus 2:7. The rest of Titus’ exhortation to the young men must consist of his own “example of good deeds” and indeed “in all things”, which means that he should be an ‘all embracing’ pattern (cf. 1 Timothy 4:12). He is not supposed to expect things of his contemporaries that are not visible in his own life.

First of all he will be known because of his “purity in doctrine”. To compromise with the Word of God is unfamiliar to him. You cannot catch him on explaining God’s Word in a way that suits him best.

Furthermore the reverential character of God’s Word will be made clear from his whole performance. Due to his great respect for God’s Word he will guard himself for trying to make the Word attractive by using popular words.

Titus 2:8. Each word that Titus speaks must be “sound” and “beyond reproach”. Ambiguous words or untrue or far-fetched explanations will give opponents the opportunity to deliver just criticism. If you do not behave yourself like a Christian, it gives the opponent the opportunity to speak evil about you. If you make sure that he cannot speak any evil of you, the reverse will happen: instead of you being put to shame, “the opponent will be put to shame”.

Titus 2:9. As the fifth and last group Titus must exhort “the bondslaves”. This group includes people of all previous groups by age and gender. Yet they are clearly distinct from the previous groups. Men and women are created as such by God. It also goes together with creation that there is a difference in age. Regarding the bondslaves it is different. Slavery is not a part of creation, but it is a consequence of the fall. Does it mean that slavery has been abolished by the introduction of Christendom? No. That’s also not the purpose of Christendom. Christendom doesn’t change social evils, but changes hearts of people, including those of bondslaves.

It is certainly a blessing that slavery has been abolished for the greater part, due to Christendom. But that doesn’t mean that what is being said here to bondslaves doesn’t count for today. You can apply all instructions for the bondslaves in our time, in any case to all people who are an employee in the service of an employer.

The word for “master” is ‘despot’, that is a person who has absolute authority and unlimited power over other people, in this case over a bondslave. The bondslave in that time was totally delivered to his master. The bondslave is here being told not to be grumpy and feel compelled, but to be active and willingly “subject” to his master. He ought to do the best he can to be “well-pleasing” in everything, even to the capricious master who is hard to be pleased. If that applies to that relation, then how much more should Christian employees be subject to their superiors.

That will not be easy in all cases, but the believing employee is certainly able to satisfy his superior in the strength that the Lord gives. A beautiful example of someone, who as a faithful bondslave was well-pleasing in all things in miserable circumstances, is Joseph (Genesis 39:1-6). Also the little maid of Naaman’s wife did not only do her duty, but sought the well-being of her master (2 Kings 5:2-3). The Lord Jesus, Who as the perfect Slave always did what was well-pleasing to the Father (John 8:29), exceeds these examples.

Now you have seen the general behavior, still some details of their performance follow. A bondslave is for instance to be expected to obey without being argumentative. This goes beyond not giving brutal answers. It is more about not obstructing the master, not hindering his master to be met in his desires. Today that may mean that you should not argue with your supervisor and that you do not undermine his authority. Of course that doesn’t have to stop a sound deliberation, but it is about your motives.

Titus 2:10. A bondslave is also told not to be pilfering. He will quite surely have that tendency. The bondslave could have the thought of being entitled to, after all he has been stolen from his family. Thereby he could have the feeling of being greatly underpaid or think that what he pilfers is only the appropriation of back pay. But the wrong that is done to us, does not justify us to do the same injustice. This prescription of not pilfering can for instance be applied today by using the Internet with the device and in the time of the superior or by submitting unjustified or excessive claims.

The bondslave must show the opposite by “showing all good faith” to his master. It is about ‘good’ faith. If the master demands him to lie or to pilfer somewhere else, he is not to obey that (Acts 5:29). If the bondslave shows all good faith, then he is ‘an adorning’ for “the doctrine of God our Savior”. That brings being a bondslave to an awesomely high level!

The knowledge of Him Who has redeemed him from his sins, brings him to a life in which the most beautiful features of the Lord Jesus become visible in an impressive way. What joy God must find in a life in which He is so reminded of His Son’s life on earth. Don’t you too long to be such a bondslave?

Now read Titus 2:4-10 again.

Reflection: In which category do you belong? What applies to you most?

Hebrews 10:6

Young Women, Young Men, Bondslaves

Titus 2:4. Titus is not commanded to teach “young women”. That would not be fitting for him as a brother. Brothers cannot teach a young sister much regarding their relationship with her husband and her children. He must instruct the older women that that’s their responsibility. It gives older women the opportunity to bring the warmth of motherly relations in the church. Titus passes on seven admonishments to the older women on behalf of the young women. Apparently these admonishments are necessary because of the false teachers who are “upsetting whole families” (Titus 1:11).

What counts most is that there is an atmosphere of love in the family. The young woman ought to have that love to her husband and her children. The housekeeping and maintaining the family can take up so much of her attention that she may have no time and attention for her husband anymore. To what occupies his mind, she doesn’t get around to it. There is also often no time to really show attention to the children.

In our days there is the danger that the career becomes more and more important. Then husband and wife have their own agenda. The relation with one another and also with the children (if at least they are there) happens by leaving notes to one another or through social media. Love stealthily grows cold. However, the environ notices it and the results become visible in the long term. The beautiful and attractive character of the Christian family is shown by the faithfulness and love of the wife for her husband and her children (Proverbs 31:10-31).

Titus 2:5. “[To be] sensible” implies that she acts calmly and with deliberation. She must learn to think carefully before she does something. She will not fall into extremes by on the one hand acting impulsively and on the other hand by underestimating what is necessary.

The fourth thing that has to be made clear to young women is that they should keep themselves “pure”. They should not defile themselves with other men, even not in their thoughts. They should neither cause men to have impure thoughts by wearing defiant clothing or seductive make-up nor by looking seductively or using tantalizing language.

She has an extensive task at home. That is her working area. “Workers at home” does not only mean to look after the external things, like clothing and food and drink, but also the spiritual nourishment of the children.

It is important that she is behaving “kind” in doing so. Due to the workload, she can come under such a stress that she may be tempted to do the evil things.

As the seventh aspect older women should instruct their younger sisters to be “subject to their own husband”. Indeed the woman is equivalent to the man, but she is not equal to him. That doesn’t mean that the husband is the master or commander of his wife. He is certainly the head of the wife (1 Corinthians 11:7-10), he has the leading role and makes decisions, of course after deliberation. This is how God has ordained it in creation and it is not wise to deviate from that. He who does, will reap the bitter fruit of that.

There is another aspect connected to deviating from God’s ranking in creation: if what God had ordained is being put aside His Word is dishonored.

Titus 2:6. Then it is the turn of “the young men”. Titus must ‘urge’ them. The only exhortation that Titus is to speak out to them, is that they must be “sensible”. They ought to control themselves in each territory and aspect of their life.

To be sensible is connected to almost each category mentioned here (Titus 1:8; Titus 2:2; 6). Therefore it should be a ‘core activity’ of the Christian. Young people especially run the risk to act uncontrollably and hastily, due to their inexperience.

Titus 2:7. The rest of Titus’ exhortation to the young men must consist of his own “example of good deeds” and indeed “in all things”, which means that he should be an ‘all embracing’ pattern (cf. 1 Timothy 4:12). He is not supposed to expect things of his contemporaries that are not visible in his own life.

First of all he will be known because of his “purity in doctrine”. To compromise with the Word of God is unfamiliar to him. You cannot catch him on explaining God’s Word in a way that suits him best.

Furthermore the reverential character of God’s Word will be made clear from his whole performance. Due to his great respect for God’s Word he will guard himself for trying to make the Word attractive by using popular words.

Titus 2:8. Each word that Titus speaks must be “sound” and “beyond reproach”. Ambiguous words or untrue or far-fetched explanations will give opponents the opportunity to deliver just criticism. If you do not behave yourself like a Christian, it gives the opponent the opportunity to speak evil about you. If you make sure that he cannot speak any evil of you, the reverse will happen: instead of you being put to shame, “the opponent will be put to shame”.

Titus 2:9. As the fifth and last group Titus must exhort “the bondslaves”. This group includes people of all previous groups by age and gender. Yet they are clearly distinct from the previous groups. Men and women are created as such by God. It also goes together with creation that there is a difference in age. Regarding the bondslaves it is different. Slavery is not a part of creation, but it is a consequence of the fall. Does it mean that slavery has been abolished by the introduction of Christendom? No. That’s also not the purpose of Christendom. Christendom doesn’t change social evils, but changes hearts of people, including those of bondslaves.

It is certainly a blessing that slavery has been abolished for the greater part, due to Christendom. But that doesn’t mean that what is being said here to bondslaves doesn’t count for today. You can apply all instructions for the bondslaves in our time, in any case to all people who are an employee in the service of an employer.

The word for “master” is ‘despot’, that is a person who has absolute authority and unlimited power over other people, in this case over a bondslave. The bondslave in that time was totally delivered to his master. The bondslave is here being told not to be grumpy and feel compelled, but to be active and willingly “subject” to his master. He ought to do the best he can to be “well-pleasing” in everything, even to the capricious master who is hard to be pleased. If that applies to that relation, then how much more should Christian employees be subject to their superiors.

That will not be easy in all cases, but the believing employee is certainly able to satisfy his superior in the strength that the Lord gives. A beautiful example of someone, who as a faithful bondslave was well-pleasing in all things in miserable circumstances, is Joseph (Genesis 39:1-6). Also the little maid of Naaman’s wife did not only do her duty, but sought the well-being of her master (2 Kings 5:2-3). The Lord Jesus, Who as the perfect Slave always did what was well-pleasing to the Father (John 8:29), exceeds these examples.

Now you have seen the general behavior, still some details of their performance follow. A bondslave is for instance to be expected to obey without being argumentative. This goes beyond not giving brutal answers. It is more about not obstructing the master, not hindering his master to be met in his desires. Today that may mean that you should not argue with your supervisor and that you do not undermine his authority. Of course that doesn’t have to stop a sound deliberation, but it is about your motives.

Titus 2:10. A bondslave is also told not to be pilfering. He will quite surely have that tendency. The bondslave could have the thought of being entitled to, after all he has been stolen from his family. Thereby he could have the feeling of being greatly underpaid or think that what he pilfers is only the appropriation of back pay. But the wrong that is done to us, does not justify us to do the same injustice. This prescription of not pilfering can for instance be applied today by using the Internet with the device and in the time of the superior or by submitting unjustified or excessive claims.

The bondslave must show the opposite by “showing all good faith” to his master. It is about ‘good’ faith. If the master demands him to lie or to pilfer somewhere else, he is not to obey that (Acts 5:29). If the bondslave shows all good faith, then he is ‘an adorning’ for “the doctrine of God our Savior”. That brings being a bondslave to an awesomely high level!

The knowledge of Him Who has redeemed him from his sins, brings him to a life in which the most beautiful features of the Lord Jesus become visible in an impressive way. What joy God must find in a life in which He is so reminded of His Son’s life on earth. Don’t you too long to be such a bondslave?

Now read Titus 2:4-10 again.

Reflection: In which category do you belong? What applies to you most?

Hebrews 10:7

A People for His Own Possession

Titus 2:11. This is the beginning of a new section. Yet there is a clear connection with the previous verses. You can derive that from the word “for” which indicates that everything that is said previously has its meaning through what follows. And what is it that follows? That is the instruction of “the grace of God”. You could say that all previous exhortations can only be realized by the instruction of the grace of God. In that instruction the teachings of our Savior-God is being explained. However, not as a theory, as a theological dogma, but as something that is to be seen in our life on earth, which was seen in the life of the Lord Jesus.

The grace that appeared was revealed when the Lord Jesus came to earth in humiliation. Especially the Gospel according to Luke exposes Him as the One Who revealed the grace of God to the whole of humanity. Already in the very beginning of that Gospel you read how people wondered “at the gracious words which were falling from His lips” (Luke 4:22; cf. Psalms 45:2).

When Christ came to earth by being born as Man, the grace of God appeared in His Person. In the Child in the manger you see how God opens His heart for all people. With that Child salvation comes to all people without exception. God’s salvation is not limited to a certain people. God had chosen a certain people to be His people. He had provided that people with all possible means in order to serve Him and testify of Him toward all other peoples. He gave them His law. But that people were worse and more corrupt than all other peoples.

When God sent His Son, it became evident how corrupt that people were. All of their murderousness came to light. They killed Him because they couldn’t bear Him. Man is so depraved that he cannot stand God revealed in goodness. That was the end of all God’s efforts to make man serve Him.

Then an awesome change came into God’s way of acting. When man had delivered the proof of his absolute incorrigibility, the way was now opened for God to reveal His grace. That grace is present in the same Christ Who was killed by His people. Only, the offer of that salvation is not made to only one nation, but that offer is for all people. This offering fits the appreciation God has for what His Son has done. Salvation is being offered to all people.

Titus 2:12. Everyone who has been saved, old and young, man and woman, learn to know grace in still another way, namely as a teacher, for grace is “instructing us”. Grace gives us the necessary instruction on how to live as a believer. Therefore grace is for ‘all’ people, is being offered to all people, but is instructing ‘us’, which implies the believers.

This instruction of grace is a continuous process. Through this instruction new people are being made able to honor God in their new walk of life. The most important thing that is shown in this instruction is that the past has been condemned. In order to live to God’s honor, it is important to have a good view of your past. Before your conversion you lived without God. Your life was ungodly, which means that you did not ask for God. You pursued worldly lusts by focusing yourself on all things that the world can offer. That is what you lived for.

Through the instruction of grace you understand that “ungodliness and worldly lusts” can in no way have any room in your life anymore. You “deny” them. It is not a command to do that, but it is a matter of course. You have renounced these things as a conscious decision with a continuous effect. It is something you are to live up to on a daily basis.

If you have turned your back on ungodliness and lusts in this way, there comes room for the new life. You live your new life in the present, “in the present age”. Indeed that is an age, a territory of power which is so terribly evil that it rejected the Lord Jesus, but from which you have been delivered by the work of Christ and the will of God (Galatians 1:4). Yet you still live in it, but as a new man with very different characteristics than before.

1. You live “sensible”. That indicates how you yourself are. You do not let yourself be dragged by the delusion of the day; you can control yourself. 2. You live “righteously”, touches your attitude toward others, like your brothers and sisters, your family members and colleagues, the world. 3. The third characteristic regards your attitude toward God. You live “godly”, which is in fear or reverence to God and you serve and honor Him.

In Job and Simeon you have examples of such a life (Job 1:1; 8; Luke 2:25).

Titus 2:13. After you have seen the instruction of grace in Titus 2:12 for the past and the present, this instruction continues in Titus 2:13 with the future. While living in the present, you may look forward to a great future. The focal point in that future is “the glory of our great God and Savior, Jesus Christ”. With a view to that Paul speaks about a “blessed hope and the appearing of the glory”.

Our ‘blessed hope’ is that we will see that glory when He will come to take us, the church, up (1 Thessalonians 4:15-17). Regarding the world we may look forward to ‘the appearing of the glory’. All sin and the misery it has caused will come to an end when the Lord Jesus returns to earth. He is ‘our great God and Savior’. The Man Who once was on earth in humiliation to be the Savior of the world (John 4:42) is also the eternal God. He, Christ, can justly be called ‘great’ (Luke 1:32; Matthew 5:35; Luke 7:16; Hebrews 10:21; Hebrews 13:20).

Titus 2:14. When Paul speaks about the glory of Christ he cannot help but speak about the great love of the Lord Jesus and about the great work He has accomplished. Jesus Christ “gave Himself for us”. He loved us that much that He not only gave everything He had (Matthew 13:44-46) and was willing to become poor for our sakes (2 Corinthians 8:9), but beyond all that He gave Himself. You read somewhere else that God gave His own Son (John 3:16; Romans 8:32), but here you read that the Lord Jesus gave Himself. And how did He do that? By giving His life a ransom for many (Matthew 20:28; John 10:11; 15). He did that voluntarily. He died for you and me while we were still sinners (Romans 5:8).

What did He have in mind when He gave Himself? He wanted to make us “a people for His own possession”. To achieve that it was necessary that He redeemed “us from every lawless deed”. To redeem here means as much as ‘to ransom’, ‘to release’. With this meaning this word appears another time only in 1 Peter 1 (1 Peter 1:18). There Peter writes that we are not ‘redeemed’ with corruptible things like silver or gold, but with the precious blood of Christ. That means that a price has been paid for our redemption, which is nothing less than the precious blood of Christ. We have indeed been bought at a price that cannot be valued in money (1 Corinthians 7:23).

But, as it is said, that price is paid for our redemption, our liberation from a power by which we were completely captivated. That power was lawlessness. Lawlessness is the essence of sin (1 John 3:4). Lawlessness means that you rejected any form of authority that comes from God. The Lord Jesus has redeemed you from all lawlessness (cf. Psalms 130:8) so that you may acknowledge Him as the only Commander. You belong now to a people He calls “His own possession” (cf. Exodus 19:5) and to whom nothing of the uncleanness of the nations of the world is attached.

The only way that this people could come into connection with Him was that He cleansed them. That also happened through His blood (1 John 1:7). Through His redemption you are His possession. Through His purification you answer to His holiness and you are able to serve Him by being “zealous” in doing “good deeds”. ‘Good deeds’ is everything you do in obedience to the Lord, for that is the way God is glorified and others are blessed.

Titus 2:15. Paul urgently asks Titus once more to definitely communicate to others all that he told him. If people do not want to heed this call because of their negligence, he should exhort them. And if he notices that his words are resisted, then he ought to openly reprove them. He should not hesitate, but he must speak with all authority. After all, he is a representative of the apostle.

But he must behave himself in accordance to his position. If he does not live up to what he says, others will despise him and his words will be in vain (cf. 1 Timothy 4:12).

Let us also speak on a regular basis with one another about the topics covered in this chapter. We may hold these things up to each other. If it appears that there are hindrances to practice the sound doctrine, let us get rid of them or make the necessary changes. The Lord is worthy of it. He has redeemed us and cleansed us for Himself.

Now read Titus 2:11-15 again.

Reflection: What do you learn in these verses about the practice of your Christian life? How does that become visible in your life?

Hebrews 10:8

A People for His Own Possession

Titus 2:11. This is the beginning of a new section. Yet there is a clear connection with the previous verses. You can derive that from the word “for” which indicates that everything that is said previously has its meaning through what follows. And what is it that follows? That is the instruction of “the grace of God”. You could say that all previous exhortations can only be realized by the instruction of the grace of God. In that instruction the teachings of our Savior-God is being explained. However, not as a theory, as a theological dogma, but as something that is to be seen in our life on earth, which was seen in the life of the Lord Jesus.

The grace that appeared was revealed when the Lord Jesus came to earth in humiliation. Especially the Gospel according to Luke exposes Him as the One Who revealed the grace of God to the whole of humanity. Already in the very beginning of that Gospel you read how people wondered “at the gracious words which were falling from His lips” (Luke 4:22; cf. Psalms 45:2).

When Christ came to earth by being born as Man, the grace of God appeared in His Person. In the Child in the manger you see how God opens His heart for all people. With that Child salvation comes to all people without exception. God’s salvation is not limited to a certain people. God had chosen a certain people to be His people. He had provided that people with all possible means in order to serve Him and testify of Him toward all other peoples. He gave them His law. But that people were worse and more corrupt than all other peoples.

When God sent His Son, it became evident how corrupt that people were. All of their murderousness came to light. They killed Him because they couldn’t bear Him. Man is so depraved that he cannot stand God revealed in goodness. That was the end of all God’s efforts to make man serve Him.

Then an awesome change came into God’s way of acting. When man had delivered the proof of his absolute incorrigibility, the way was now opened for God to reveal His grace. That grace is present in the same Christ Who was killed by His people. Only, the offer of that salvation is not made to only one nation, but that offer is for all people. This offering fits the appreciation God has for what His Son has done. Salvation is being offered to all people.

Titus 2:12. Everyone who has been saved, old and young, man and woman, learn to know grace in still another way, namely as a teacher, for grace is “instructing us”. Grace gives us the necessary instruction on how to live as a believer. Therefore grace is for ‘all’ people, is being offered to all people, but is instructing ‘us’, which implies the believers.

This instruction of grace is a continuous process. Through this instruction new people are being made able to honor God in their new walk of life. The most important thing that is shown in this instruction is that the past has been condemned. In order to live to God’s honor, it is important to have a good view of your past. Before your conversion you lived without God. Your life was ungodly, which means that you did not ask for God. You pursued worldly lusts by focusing yourself on all things that the world can offer. That is what you lived for.

Through the instruction of grace you understand that “ungodliness and worldly lusts” can in no way have any room in your life anymore. You “deny” them. It is not a command to do that, but it is a matter of course. You have renounced these things as a conscious decision with a continuous effect. It is something you are to live up to on a daily basis.

If you have turned your back on ungodliness and lusts in this way, there comes room for the new life. You live your new life in the present, “in the present age”. Indeed that is an age, a territory of power which is so terribly evil that it rejected the Lord Jesus, but from which you have been delivered by the work of Christ and the will of God (Galatians 1:4). Yet you still live in it, but as a new man with very different characteristics than before.

1. You live “sensible”. That indicates how you yourself are. You do not let yourself be dragged by the delusion of the day; you can control yourself. 2. You live “righteously”, touches your attitude toward others, like your brothers and sisters, your family members and colleagues, the world. 3. The third characteristic regards your attitude toward God. You live “godly”, which is in fear or reverence to God and you serve and honor Him.

In Job and Simeon you have examples of such a life (Job 1:1; 8; Luke 2:25).

Titus 2:13. After you have seen the instruction of grace in Titus 2:12 for the past and the present, this instruction continues in Titus 2:13 with the future. While living in the present, you may look forward to a great future. The focal point in that future is “the glory of our great God and Savior, Jesus Christ”. With a view to that Paul speaks about a “blessed hope and the appearing of the glory”.

Our ‘blessed hope’ is that we will see that glory when He will come to take us, the church, up (1 Thessalonians 4:15-17). Regarding the world we may look forward to ‘the appearing of the glory’. All sin and the misery it has caused will come to an end when the Lord Jesus returns to earth. He is ‘our great God and Savior’. The Man Who once was on earth in humiliation to be the Savior of the world (John 4:42) is also the eternal God. He, Christ, can justly be called ‘great’ (Luke 1:32; Matthew 5:35; Luke 7:16; Hebrews 10:21; Hebrews 13:20).

Titus 2:14. When Paul speaks about the glory of Christ he cannot help but speak about the great love of the Lord Jesus and about the great work He has accomplished. Jesus Christ “gave Himself for us”. He loved us that much that He not only gave everything He had (Matthew 13:44-46) and was willing to become poor for our sakes (2 Corinthians 8:9), but beyond all that He gave Himself. You read somewhere else that God gave His own Son (John 3:16; Romans 8:32), but here you read that the Lord Jesus gave Himself. And how did He do that? By giving His life a ransom for many (Matthew 20:28; John 10:11; 15). He did that voluntarily. He died for you and me while we were still sinners (Romans 5:8).

What did He have in mind when He gave Himself? He wanted to make us “a people for His own possession”. To achieve that it was necessary that He redeemed “us from every lawless deed”. To redeem here means as much as ‘to ransom’, ‘to release’. With this meaning this word appears another time only in 1 Peter 1 (1 Peter 1:18). There Peter writes that we are not ‘redeemed’ with corruptible things like silver or gold, but with the precious blood of Christ. That means that a price has been paid for our redemption, which is nothing less than the precious blood of Christ. We have indeed been bought at a price that cannot be valued in money (1 Corinthians 7:23).

But, as it is said, that price is paid for our redemption, our liberation from a power by which we were completely captivated. That power was lawlessness. Lawlessness is the essence of sin (1 John 3:4). Lawlessness means that you rejected any form of authority that comes from God. The Lord Jesus has redeemed you from all lawlessness (cf. Psalms 130:8) so that you may acknowledge Him as the only Commander. You belong now to a people He calls “His own possession” (cf. Exodus 19:5) and to whom nothing of the uncleanness of the nations of the world is attached.

The only way that this people could come into connection with Him was that He cleansed them. That also happened through His blood (1 John 1:7). Through His redemption you are His possession. Through His purification you answer to His holiness and you are able to serve Him by being “zealous” in doing “good deeds”. ‘Good deeds’ is everything you do in obedience to the Lord, for that is the way God is glorified and others are blessed.

Titus 2:15. Paul urgently asks Titus once more to definitely communicate to others all that he told him. If people do not want to heed this call because of their negligence, he should exhort them. And if he notices that his words are resisted, then he ought to openly reprove them. He should not hesitate, but he must speak with all authority. After all, he is a representative of the apostle.

But he must behave himself in accordance to his position. If he does not live up to what he says, others will despise him and his words will be in vain (cf. 1 Timothy 4:12).

Let us also speak on a regular basis with one another about the topics covered in this chapter. We may hold these things up to each other. If it appears that there are hindrances to practice the sound doctrine, let us get rid of them or make the necessary changes. The Lord is worthy of it. He has redeemed us and cleansed us for Himself.

Now read Titus 2:11-15 again.

Reflection: What do you learn in these verses about the practice of your Christian life? How does that become visible in your life?

Hebrews 10:9

A People for His Own Possession

Titus 2:11. This is the beginning of a new section. Yet there is a clear connection with the previous verses. You can derive that from the word “for” which indicates that everything that is said previously has its meaning through what follows. And what is it that follows? That is the instruction of “the grace of God”. You could say that all previous exhortations can only be realized by the instruction of the grace of God. In that instruction the teachings of our Savior-God is being explained. However, not as a theory, as a theological dogma, but as something that is to be seen in our life on earth, which was seen in the life of the Lord Jesus.

The grace that appeared was revealed when the Lord Jesus came to earth in humiliation. Especially the Gospel according to Luke exposes Him as the One Who revealed the grace of God to the whole of humanity. Already in the very beginning of that Gospel you read how people wondered “at the gracious words which were falling from His lips” (Luke 4:22; cf. Psalms 45:2).

When Christ came to earth by being born as Man, the grace of God appeared in His Person. In the Child in the manger you see how God opens His heart for all people. With that Child salvation comes to all people without exception. God’s salvation is not limited to a certain people. God had chosen a certain people to be His people. He had provided that people with all possible means in order to serve Him and testify of Him toward all other peoples. He gave them His law. But that people were worse and more corrupt than all other peoples.

When God sent His Son, it became evident how corrupt that people were. All of their murderousness came to light. They killed Him because they couldn’t bear Him. Man is so depraved that he cannot stand God revealed in goodness. That was the end of all God’s efforts to make man serve Him.

Then an awesome change came into God’s way of acting. When man had delivered the proof of his absolute incorrigibility, the way was now opened for God to reveal His grace. That grace is present in the same Christ Who was killed by His people. Only, the offer of that salvation is not made to only one nation, but that offer is for all people. This offering fits the appreciation God has for what His Son has done. Salvation is being offered to all people.

Titus 2:12. Everyone who has been saved, old and young, man and woman, learn to know grace in still another way, namely as a teacher, for grace is “instructing us”. Grace gives us the necessary instruction on how to live as a believer. Therefore grace is for ‘all’ people, is being offered to all people, but is instructing ‘us’, which implies the believers.

This instruction of grace is a continuous process. Through this instruction new people are being made able to honor God in their new walk of life. The most important thing that is shown in this instruction is that the past has been condemned. In order to live to God’s honor, it is important to have a good view of your past. Before your conversion you lived without God. Your life was ungodly, which means that you did not ask for God. You pursued worldly lusts by focusing yourself on all things that the world can offer. That is what you lived for.

Through the instruction of grace you understand that “ungodliness and worldly lusts” can in no way have any room in your life anymore. You “deny” them. It is not a command to do that, but it is a matter of course. You have renounced these things as a conscious decision with a continuous effect. It is something you are to live up to on a daily basis.

If you have turned your back on ungodliness and lusts in this way, there comes room for the new life. You live your new life in the present, “in the present age”. Indeed that is an age, a territory of power which is so terribly evil that it rejected the Lord Jesus, but from which you have been delivered by the work of Christ and the will of God (Galatians 1:4). Yet you still live in it, but as a new man with very different characteristics than before.

1. You live “sensible”. That indicates how you yourself are. You do not let yourself be dragged by the delusion of the day; you can control yourself. 2. You live “righteously”, touches your attitude toward others, like your brothers and sisters, your family members and colleagues, the world. 3. The third characteristic regards your attitude toward God. You live “godly”, which is in fear or reverence to God and you serve and honor Him.

In Job and Simeon you have examples of such a life (Job 1:1; 8; Luke 2:25).

Titus 2:13. After you have seen the instruction of grace in Titus 2:12 for the past and the present, this instruction continues in Titus 2:13 with the future. While living in the present, you may look forward to a great future. The focal point in that future is “the glory of our great God and Savior, Jesus Christ”. With a view to that Paul speaks about a “blessed hope and the appearing of the glory”.

Our ‘blessed hope’ is that we will see that glory when He will come to take us, the church, up (1 Thessalonians 4:15-17). Regarding the world we may look forward to ‘the appearing of the glory’. All sin and the misery it has caused will come to an end when the Lord Jesus returns to earth. He is ‘our great God and Savior’. The Man Who once was on earth in humiliation to be the Savior of the world (John 4:42) is also the eternal God. He, Christ, can justly be called ‘great’ (Luke 1:32; Matthew 5:35; Luke 7:16; Hebrews 10:21; Hebrews 13:20).

Titus 2:14. When Paul speaks about the glory of Christ he cannot help but speak about the great love of the Lord Jesus and about the great work He has accomplished. Jesus Christ “gave Himself for us”. He loved us that much that He not only gave everything He had (Matthew 13:44-46) and was willing to become poor for our sakes (2 Corinthians 8:9), but beyond all that He gave Himself. You read somewhere else that God gave His own Son (John 3:16; Romans 8:32), but here you read that the Lord Jesus gave Himself. And how did He do that? By giving His life a ransom for many (Matthew 20:28; John 10:11; 15). He did that voluntarily. He died for you and me while we were still sinners (Romans 5:8).

What did He have in mind when He gave Himself? He wanted to make us “a people for His own possession”. To achieve that it was necessary that He redeemed “us from every lawless deed”. To redeem here means as much as ‘to ransom’, ‘to release’. With this meaning this word appears another time only in 1 Peter 1 (1 Peter 1:18). There Peter writes that we are not ‘redeemed’ with corruptible things like silver or gold, but with the precious blood of Christ. That means that a price has been paid for our redemption, which is nothing less than the precious blood of Christ. We have indeed been bought at a price that cannot be valued in money (1 Corinthians 7:23).

But, as it is said, that price is paid for our redemption, our liberation from a power by which we were completely captivated. That power was lawlessness. Lawlessness is the essence of sin (1 John 3:4). Lawlessness means that you rejected any form of authority that comes from God. The Lord Jesus has redeemed you from all lawlessness (cf. Psalms 130:8) so that you may acknowledge Him as the only Commander. You belong now to a people He calls “His own possession” (cf. Exodus 19:5) and to whom nothing of the uncleanness of the nations of the world is attached.

The only way that this people could come into connection with Him was that He cleansed them. That also happened through His blood (1 John 1:7). Through His redemption you are His possession. Through His purification you answer to His holiness and you are able to serve Him by being “zealous” in doing “good deeds”. ‘Good deeds’ is everything you do in obedience to the Lord, for that is the way God is glorified and others are blessed.

Titus 2:15. Paul urgently asks Titus once more to definitely communicate to others all that he told him. If people do not want to heed this call because of their negligence, he should exhort them. And if he notices that his words are resisted, then he ought to openly reprove them. He should not hesitate, but he must speak with all authority. After all, he is a representative of the apostle.

But he must behave himself in accordance to his position. If he does not live up to what he says, others will despise him and his words will be in vain (cf. 1 Timothy 4:12).

Let us also speak on a regular basis with one another about the topics covered in this chapter. We may hold these things up to each other. If it appears that there are hindrances to practice the sound doctrine, let us get rid of them or make the necessary changes. The Lord is worthy of it. He has redeemed us and cleansed us for Himself.

Now read Titus 2:11-15 again.

Reflection: What do you learn in these verses about the practice of your Christian life? How does that become visible in your life?

Hebrews 10:10

A People for His Own Possession

Titus 2:11. This is the beginning of a new section. Yet there is a clear connection with the previous verses. You can derive that from the word “for” which indicates that everything that is said previously has its meaning through what follows. And what is it that follows? That is the instruction of “the grace of God”. You could say that all previous exhortations can only be realized by the instruction of the grace of God. In that instruction the teachings of our Savior-God is being explained. However, not as a theory, as a theological dogma, but as something that is to be seen in our life on earth, which was seen in the life of the Lord Jesus.

The grace that appeared was revealed when the Lord Jesus came to earth in humiliation. Especially the Gospel according to Luke exposes Him as the One Who revealed the grace of God to the whole of humanity. Already in the very beginning of that Gospel you read how people wondered “at the gracious words which were falling from His lips” (Luke 4:22; cf. Psalms 45:2).

When Christ came to earth by being born as Man, the grace of God appeared in His Person. In the Child in the manger you see how God opens His heart for all people. With that Child salvation comes to all people without exception. God’s salvation is not limited to a certain people. God had chosen a certain people to be His people. He had provided that people with all possible means in order to serve Him and testify of Him toward all other peoples. He gave them His law. But that people were worse and more corrupt than all other peoples.

When God sent His Son, it became evident how corrupt that people were. All of their murderousness came to light. They killed Him because they couldn’t bear Him. Man is so depraved that he cannot stand God revealed in goodness. That was the end of all God’s efforts to make man serve Him.

Then an awesome change came into God’s way of acting. When man had delivered the proof of his absolute incorrigibility, the way was now opened for God to reveal His grace. That grace is present in the same Christ Who was killed by His people. Only, the offer of that salvation is not made to only one nation, but that offer is for all people. This offering fits the appreciation God has for what His Son has done. Salvation is being offered to all people.

Titus 2:12. Everyone who has been saved, old and young, man and woman, learn to know grace in still another way, namely as a teacher, for grace is “instructing us”. Grace gives us the necessary instruction on how to live as a believer. Therefore grace is for ‘all’ people, is being offered to all people, but is instructing ‘us’, which implies the believers.

This instruction of grace is a continuous process. Through this instruction new people are being made able to honor God in their new walk of life. The most important thing that is shown in this instruction is that the past has been condemned. In order to live to God’s honor, it is important to have a good view of your past. Before your conversion you lived without God. Your life was ungodly, which means that you did not ask for God. You pursued worldly lusts by focusing yourself on all things that the world can offer. That is what you lived for.

Through the instruction of grace you understand that “ungodliness and worldly lusts” can in no way have any room in your life anymore. You “deny” them. It is not a command to do that, but it is a matter of course. You have renounced these things as a conscious decision with a continuous effect. It is something you are to live up to on a daily basis.

If you have turned your back on ungodliness and lusts in this way, there comes room for the new life. You live your new life in the present, “in the present age”. Indeed that is an age, a territory of power which is so terribly evil that it rejected the Lord Jesus, but from which you have been delivered by the work of Christ and the will of God (Galatians 1:4). Yet you still live in it, but as a new man with very different characteristics than before.

1. You live “sensible”. That indicates how you yourself are. You do not let yourself be dragged by the delusion of the day; you can control yourself. 2. You live “righteously”, touches your attitude toward others, like your brothers and sisters, your family members and colleagues, the world. 3. The third characteristic regards your attitude toward God. You live “godly”, which is in fear or reverence to God and you serve and honor Him.

In Job and Simeon you have examples of such a life (Job 1:1; 8; Luke 2:25).

Titus 2:13. After you have seen the instruction of grace in Titus 2:12 for the past and the present, this instruction continues in Titus 2:13 with the future. While living in the present, you may look forward to a great future. The focal point in that future is “the glory of our great God and Savior, Jesus Christ”. With a view to that Paul speaks about a “blessed hope and the appearing of the glory”.

Our ‘blessed hope’ is that we will see that glory when He will come to take us, the church, up (1 Thessalonians 4:15-17). Regarding the world we may look forward to ‘the appearing of the glory’. All sin and the misery it has caused will come to an end when the Lord Jesus returns to earth. He is ‘our great God and Savior’. The Man Who once was on earth in humiliation to be the Savior of the world (John 4:42) is also the eternal God. He, Christ, can justly be called ‘great’ (Luke 1:32; Matthew 5:35; Luke 7:16; Hebrews 10:21; Hebrews 13:20).

Titus 2:14. When Paul speaks about the glory of Christ he cannot help but speak about the great love of the Lord Jesus and about the great work He has accomplished. Jesus Christ “gave Himself for us”. He loved us that much that He not only gave everything He had (Matthew 13:44-46) and was willing to become poor for our sakes (2 Corinthians 8:9), but beyond all that He gave Himself. You read somewhere else that God gave His own Son (John 3:16; Romans 8:32), but here you read that the Lord Jesus gave Himself. And how did He do that? By giving His life a ransom for many (Matthew 20:28; John 10:11; 15). He did that voluntarily. He died for you and me while we were still sinners (Romans 5:8).

What did He have in mind when He gave Himself? He wanted to make us “a people for His own possession”. To achieve that it was necessary that He redeemed “us from every lawless deed”. To redeem here means as much as ‘to ransom’, ‘to release’. With this meaning this word appears another time only in 1 Peter 1 (1 Peter 1:18). There Peter writes that we are not ‘redeemed’ with corruptible things like silver or gold, but with the precious blood of Christ. That means that a price has been paid for our redemption, which is nothing less than the precious blood of Christ. We have indeed been bought at a price that cannot be valued in money (1 Corinthians 7:23).

But, as it is said, that price is paid for our redemption, our liberation from a power by which we were completely captivated. That power was lawlessness. Lawlessness is the essence of sin (1 John 3:4). Lawlessness means that you rejected any form of authority that comes from God. The Lord Jesus has redeemed you from all lawlessness (cf. Psalms 130:8) so that you may acknowledge Him as the only Commander. You belong now to a people He calls “His own possession” (cf. Exodus 19:5) and to whom nothing of the uncleanness of the nations of the world is attached.

The only way that this people could come into connection with Him was that He cleansed them. That also happened through His blood (1 John 1:7). Through His redemption you are His possession. Through His purification you answer to His holiness and you are able to serve Him by being “zealous” in doing “good deeds”. ‘Good deeds’ is everything you do in obedience to the Lord, for that is the way God is glorified and others are blessed.

Titus 2:15. Paul urgently asks Titus once more to definitely communicate to others all that he told him. If people do not want to heed this call because of their negligence, he should exhort them. And if he notices that his words are resisted, then he ought to openly reprove them. He should not hesitate, but he must speak with all authority. After all, he is a representative of the apostle.

But he must behave himself in accordance to his position. If he does not live up to what he says, others will despise him and his words will be in vain (cf. 1 Timothy 4:12).

Let us also speak on a regular basis with one another about the topics covered in this chapter. We may hold these things up to each other. If it appears that there are hindrances to practice the sound doctrine, let us get rid of them or make the necessary changes. The Lord is worthy of it. He has redeemed us and cleansed us for Himself.

Now read Titus 2:11-15 again.

Reflection: What do you learn in these verses about the practice of your Christian life? How does that become visible in your life?

Hebrews 10:11

A People for His Own Possession

Titus 2:11. This is the beginning of a new section. Yet there is a clear connection with the previous verses. You can derive that from the word “for” which indicates that everything that is said previously has its meaning through what follows. And what is it that follows? That is the instruction of “the grace of God”. You could say that all previous exhortations can only be realized by the instruction of the grace of God. In that instruction the teachings of our Savior-God is being explained. However, not as a theory, as a theological dogma, but as something that is to be seen in our life on earth, which was seen in the life of the Lord Jesus.

The grace that appeared was revealed when the Lord Jesus came to earth in humiliation. Especially the Gospel according to Luke exposes Him as the One Who revealed the grace of God to the whole of humanity. Already in the very beginning of that Gospel you read how people wondered “at the gracious words which were falling from His lips” (Luke 4:22; cf. Psalms 45:2).

When Christ came to earth by being born as Man, the grace of God appeared in His Person. In the Child in the manger you see how God opens His heart for all people. With that Child salvation comes to all people without exception. God’s salvation is not limited to a certain people. God had chosen a certain people to be His people. He had provided that people with all possible means in order to serve Him and testify of Him toward all other peoples. He gave them His law. But that people were worse and more corrupt than all other peoples.

When God sent His Son, it became evident how corrupt that people were. All of their murderousness came to light. They killed Him because they couldn’t bear Him. Man is so depraved that he cannot stand God revealed in goodness. That was the end of all God’s efforts to make man serve Him.

Then an awesome change came into God’s way of acting. When man had delivered the proof of his absolute incorrigibility, the way was now opened for God to reveal His grace. That grace is present in the same Christ Who was killed by His people. Only, the offer of that salvation is not made to only one nation, but that offer is for all people. This offering fits the appreciation God has for what His Son has done. Salvation is being offered to all people.

Titus 2:12. Everyone who has been saved, old and young, man and woman, learn to know grace in still another way, namely as a teacher, for grace is “instructing us”. Grace gives us the necessary instruction on how to live as a believer. Therefore grace is for ‘all’ people, is being offered to all people, but is instructing ‘us’, which implies the believers.

This instruction of grace is a continuous process. Through this instruction new people are being made able to honor God in their new walk of life. The most important thing that is shown in this instruction is that the past has been condemned. In order to live to God’s honor, it is important to have a good view of your past. Before your conversion you lived without God. Your life was ungodly, which means that you did not ask for God. You pursued worldly lusts by focusing yourself on all things that the world can offer. That is what you lived for.

Through the instruction of grace you understand that “ungodliness and worldly lusts” can in no way have any room in your life anymore. You “deny” them. It is not a command to do that, but it is a matter of course. You have renounced these things as a conscious decision with a continuous effect. It is something you are to live up to on a daily basis.

If you have turned your back on ungodliness and lusts in this way, there comes room for the new life. You live your new life in the present, “in the present age”. Indeed that is an age, a territory of power which is so terribly evil that it rejected the Lord Jesus, but from which you have been delivered by the work of Christ and the will of God (Galatians 1:4). Yet you still live in it, but as a new man with very different characteristics than before.

1. You live “sensible”. That indicates how you yourself are. You do not let yourself be dragged by the delusion of the day; you can control yourself. 2. You live “righteously”, touches your attitude toward others, like your brothers and sisters, your family members and colleagues, the world. 3. The third characteristic regards your attitude toward God. You live “godly”, which is in fear or reverence to God and you serve and honor Him.

In Job and Simeon you have examples of such a life (Job 1:1; 8; Luke 2:25).

Titus 2:13. After you have seen the instruction of grace in Titus 2:12 for the past and the present, this instruction continues in Titus 2:13 with the future. While living in the present, you may look forward to a great future. The focal point in that future is “the glory of our great God and Savior, Jesus Christ”. With a view to that Paul speaks about a “blessed hope and the appearing of the glory”.

Our ‘blessed hope’ is that we will see that glory when He will come to take us, the church, up (1 Thessalonians 4:15-17). Regarding the world we may look forward to ‘the appearing of the glory’. All sin and the misery it has caused will come to an end when the Lord Jesus returns to earth. He is ‘our great God and Savior’. The Man Who once was on earth in humiliation to be the Savior of the world (John 4:42) is also the eternal God. He, Christ, can justly be called ‘great’ (Luke 1:32; Matthew 5:35; Luke 7:16; Hebrews 10:21; Hebrews 13:20).

Titus 2:14. When Paul speaks about the glory of Christ he cannot help but speak about the great love of the Lord Jesus and about the great work He has accomplished. Jesus Christ “gave Himself for us”. He loved us that much that He not only gave everything He had (Matthew 13:44-46) and was willing to become poor for our sakes (2 Corinthians 8:9), but beyond all that He gave Himself. You read somewhere else that God gave His own Son (John 3:16; Romans 8:32), but here you read that the Lord Jesus gave Himself. And how did He do that? By giving His life a ransom for many (Matthew 20:28; John 10:11; 15). He did that voluntarily. He died for you and me while we were still sinners (Romans 5:8).

What did He have in mind when He gave Himself? He wanted to make us “a people for His own possession”. To achieve that it was necessary that He redeemed “us from every lawless deed”. To redeem here means as much as ‘to ransom’, ‘to release’. With this meaning this word appears another time only in 1 Peter 1 (1 Peter 1:18). There Peter writes that we are not ‘redeemed’ with corruptible things like silver or gold, but with the precious blood of Christ. That means that a price has been paid for our redemption, which is nothing less than the precious blood of Christ. We have indeed been bought at a price that cannot be valued in money (1 Corinthians 7:23).

But, as it is said, that price is paid for our redemption, our liberation from a power by which we were completely captivated. That power was lawlessness. Lawlessness is the essence of sin (1 John 3:4). Lawlessness means that you rejected any form of authority that comes from God. The Lord Jesus has redeemed you from all lawlessness (cf. Psalms 130:8) so that you may acknowledge Him as the only Commander. You belong now to a people He calls “His own possession” (cf. Exodus 19:5) and to whom nothing of the uncleanness of the nations of the world is attached.

The only way that this people could come into connection with Him was that He cleansed them. That also happened through His blood (1 John 1:7). Through His redemption you are His possession. Through His purification you answer to His holiness and you are able to serve Him by being “zealous” in doing “good deeds”. ‘Good deeds’ is everything you do in obedience to the Lord, for that is the way God is glorified and others are blessed.

Titus 2:15. Paul urgently asks Titus once more to definitely communicate to others all that he told him. If people do not want to heed this call because of their negligence, he should exhort them. And if he notices that his words are resisted, then he ought to openly reprove them. He should not hesitate, but he must speak with all authority. After all, he is a representative of the apostle.

But he must behave himself in accordance to his position. If he does not live up to what he says, others will despise him and his words will be in vain (cf. 1 Timothy 4:12).

Let us also speak on a regular basis with one another about the topics covered in this chapter. We may hold these things up to each other. If it appears that there are hindrances to practice the sound doctrine, let us get rid of them or make the necessary changes. The Lord is worthy of it. He has redeemed us and cleansed us for Himself.

Now read Titus 2:11-15 again.

Reflection: What do you learn in these verses about the practice of your Christian life? How does that become visible in your life?

Hebrews 10:13

Once and Now

Titus 3:1. In the previous chapter Paul speaks about how the different groups must behave in the house of God. In this chapter he deals with the attitude of the Christian in the world. The Cretans may know that they are redeemed from their lawless deeds (Titus 2:14), but that doesn’t mean that they should ignore the authorities (cf. 1 Peter 2:13-14; Romans 13:1).

They know indeed that they ought to subject themselves to the government, but it seems that they have forgotten that. Titus must remind them of that. They possibly are influenced by their former life. In those days they did not care about anyone, even not about the civilian authorities.

How is that with you? Do you also struggle with acknowledging the authorities? How do you comply with the traffic instructions or filling out forms for a student grant or your income tax declaration or other forms of the government by which you claim to be entitled to a certain compensation? It might be necessary for you to be reminded not to be swayed by the spirit of rebellion against authority or the softer form of civil disobedience. I certainly need that.

Besides, not only obedience is required, but it is expected of you that you are “ready for every good work”. In this case it implies that you cooperate with the government in all things what is good for the nation and society. That means that what you do, has to meet the will of God.

Titus 3:2. In this verse it is not only about the government, but about “all men”. What is written here applies toward all people. How do your neighbors, fellow classmates or colleagues know you? Be careful not to speak with contempt about your unbelieving neighbor who may live like a ‘lazy glutton’ or an ‘evil beast’. How do you consider your unbelieving colleague? The command “to malign no one” regards the unbelievers here. I hope you do not participate in a gossip that may be going around about a colleague.

I also hope that you are known as someone who is “peaceable” and not as someone who is argumentative or contentious, but much more as someone who is “gentle”, kind and helpful. It cannot be right that you are kind to your brothers and sisters and in the meantime quarrel with your neighbor because he parked his car on the very spot where you normally park yours, even if he did that on purpose just to annoy you. You then miss the chance to show “every consideration for all men”. ‘All men’ is not ‘all men except for your annoying neighbor’.

If you show gentleness you show a wonderful feature of the Lord Jesus, Who says to you that you can learn this from Him (Matthew 11:29). In that way people will see that you are a citizen from another realm. The whole conduct radiates gentleness, always kind and helpful to ‘all men’, not only to nice people.

Titus 3:3. The remembrance of how you were will help you to bring the previous into practice. Then you will be able to show people the same love that God has shown to you. The most terrible things that other people may possibly insult you with in the heart of your being, do not come from a source that is more evil than your old nature. Therefore, remember that you too can come to the most terrible deeds if the Lord does not keep you. Therefore you cannot speak with contempt about a criminal, how great and just your abhorrence may be about his deeds.

How were you yourself once (and unfortunately may possibly still be at times)? 1. You were “foolish”, which means: without reason. That is not flattering for people who think of themselves to be very smart. 2. You were also “disobedient”, not be willing to do anything you were asked to do. 3. You also did not see the purpose of your life, you were “deceived” or were “wandering”, for you were just wandering without knowing in which direction you would come out. 4. That led you to a life where you were ‘addicted to’ and were “enslaved to various lusts and pleasures”. 5.

You were spending your life “in malice and envy”. You did not tolerate the other to enjoy anything he had; you wanted to have what he had. 6. Your whole performance was “hateful”, revolting. 7. The pleasure you had was fake, for the atmosphere where you abided was one where people were “hating one another”.

Titus 3:4. If God had dealt with you according to your behavior, you would have perished. But fortunately He did not. Instead on the contrary He dealt with you in His “kindness … and [His] love for mankind”. Therefore you are still alive and you have not ended up in the ditch, and will not, what is still worse, end up in hell.

His ‘kindness’ has totally changed you. That kindness is supposed to be seen in you by people. You are not kind because others are kind to you, but because you are a Christian. While you were hateful He showed His ‘love for mankind’ to you. In that way He showed you that He cares about you because of who you are as a human being. Speaking with reverence, God acted that way because He could not otherwise. That love for mankind must be visible in you for others, not because they show you love, but because you cannot otherwise.

Titus 3:5. How did God save you? Certainly not on the basis of your own works, for those were all unrighteous before your conversion. Even your so-called good works of which you thought that God should consider for righteousness were condemnable (Isaiah 64:6). You were absolutely totally unable to present anything to God that He could reward with salvation.

But what you were not able to do, God did as an expression of “His mercy”. Instead of pouring out His righteous wrath over you He held that back and gave you in His grace what you could never achieve: salvation. Mercy presumes the greatest need of its object and also the necessary means for help, in order to fulfill the need.

So God has saved you because He is merciful. To save you He used two means. The first means is “the washing of regeneration”. Although regeneration looks very much like the new birth (John 3:3-6), yet it is not the same. While the new birth happens in you, inwardly, the regeneration is more an outward matter.

You can conclude that from the only other time that the word ‘regeneration’ appears and that is in Matthew 19 (Matthew 19:28). In that case regeneration refers to the time that the kingdom of God has outwardly come, whereby the Lord Jesus reigns on earth and His own reign together with Him. Creation will then be regenerated as it were. All things you will then see are new.

What then will be the general situation now already applies to you personally. To you that new condition has come already. The sins you were living in once (Titus 3:3), have been washed away. This washing happened through the Word (Ephesians 5:26; cf. James 1:18; 1 Peter 1:23). Due to that your behavior has totally changed. What people see of you is not anymore what you once were, but is from the world that is to come.

Nevertheless the only way for you to live like that is because something has happened to you inwardly. Your outward life happens from the inside, where “the renewing by the Holy Spirit” has taken place. The renewing by the Holy Spirit means the renewing that comes from Him and is worked by Him. Through this renewing work of the Holy Spirit you have received a new spiritual ability through which you are able to see and think in accordance with God (Romans 12:2, the only other place where the word ‘renewed’ is used). The Holy Spirit is the source of a completely new life, of totally new thoughts.

Titus 3:6. There is not only mention of the work of the Spirit, but also of the gift of the Spirit. He has been given to you (Ephesians 1:13) and gives power to the new life, that this new life may be expressed. He works a daily renewal in you and also liberates you from the old life you lived. The outpouring of the Holy Spirit is a one-time event that has taken place on the day of Pentecost (Acts 2:33; 1 Corinthians 12:13). The Lord Jesus has received the promise of the Holy Spirit from the Father as a result of and because of His work, Whom He then poured out. He did not do that scarcely, but “richly”.

Think about it: You are not only born of Him, but He works in you and is available to you. He dwells in you and abides in you and reveals everything to you what is yours in Christ. Because of the Holy Spirit you can richly enjoy the true life, the life in abundance (John 10:10).

Now read Titus 3:1-6 again.

Reflection: What are the differences between the past and present in your life?

Hebrews 10:14

Once and Now

Titus 3:1. In the previous chapter Paul speaks about how the different groups must behave in the house of God. In this chapter he deals with the attitude of the Christian in the world. The Cretans may know that they are redeemed from their lawless deeds (Titus 2:14), but that doesn’t mean that they should ignore the authorities (cf. 1 Peter 2:13-14; Romans 13:1).

They know indeed that they ought to subject themselves to the government, but it seems that they have forgotten that. Titus must remind them of that. They possibly are influenced by their former life. In those days they did not care about anyone, even not about the civilian authorities.

How is that with you? Do you also struggle with acknowledging the authorities? How do you comply with the traffic instructions or filling out forms for a student grant or your income tax declaration or other forms of the government by which you claim to be entitled to a certain compensation? It might be necessary for you to be reminded not to be swayed by the spirit of rebellion against authority or the softer form of civil disobedience. I certainly need that.

Besides, not only obedience is required, but it is expected of you that you are “ready for every good work”. In this case it implies that you cooperate with the government in all things what is good for the nation and society. That means that what you do, has to meet the will of God.

Titus 3:2. In this verse it is not only about the government, but about “all men”. What is written here applies toward all people. How do your neighbors, fellow classmates or colleagues know you? Be careful not to speak with contempt about your unbelieving neighbor who may live like a ‘lazy glutton’ or an ‘evil beast’. How do you consider your unbelieving colleague? The command “to malign no one” regards the unbelievers here. I hope you do not participate in a gossip that may be going around about a colleague.

I also hope that you are known as someone who is “peaceable” and not as someone who is argumentative or contentious, but much more as someone who is “gentle”, kind and helpful. It cannot be right that you are kind to your brothers and sisters and in the meantime quarrel with your neighbor because he parked his car on the very spot where you normally park yours, even if he did that on purpose just to annoy you. You then miss the chance to show “every consideration for all men”. ‘All men’ is not ‘all men except for your annoying neighbor’.

If you show gentleness you show a wonderful feature of the Lord Jesus, Who says to you that you can learn this from Him (Matthew 11:29). In that way people will see that you are a citizen from another realm. The whole conduct radiates gentleness, always kind and helpful to ‘all men’, not only to nice people.

Titus 3:3. The remembrance of how you were will help you to bring the previous into practice. Then you will be able to show people the same love that God has shown to you. The most terrible things that other people may possibly insult you with in the heart of your being, do not come from a source that is more evil than your old nature. Therefore, remember that you too can come to the most terrible deeds if the Lord does not keep you. Therefore you cannot speak with contempt about a criminal, how great and just your abhorrence may be about his deeds.

How were you yourself once (and unfortunately may possibly still be at times)? 1. You were “foolish”, which means: without reason. That is not flattering for people who think of themselves to be very smart. 2. You were also “disobedient”, not be willing to do anything you were asked to do. 3. You also did not see the purpose of your life, you were “deceived” or were “wandering”, for you were just wandering without knowing in which direction you would come out. 4. That led you to a life where you were ‘addicted to’ and were “enslaved to various lusts and pleasures”. 5.

You were spending your life “in malice and envy”. You did not tolerate the other to enjoy anything he had; you wanted to have what he had. 6. Your whole performance was “hateful”, revolting. 7. The pleasure you had was fake, for the atmosphere where you abided was one where people were “hating one another”.

Titus 3:4. If God had dealt with you according to your behavior, you would have perished. But fortunately He did not. Instead on the contrary He dealt with you in His “kindness … and [His] love for mankind”. Therefore you are still alive and you have not ended up in the ditch, and will not, what is still worse, end up in hell.

His ‘kindness’ has totally changed you. That kindness is supposed to be seen in you by people. You are not kind because others are kind to you, but because you are a Christian. While you were hateful He showed His ‘love for mankind’ to you. In that way He showed you that He cares about you because of who you are as a human being. Speaking with reverence, God acted that way because He could not otherwise. That love for mankind must be visible in you for others, not because they show you love, but because you cannot otherwise.

Titus 3:5. How did God save you? Certainly not on the basis of your own works, for those were all unrighteous before your conversion. Even your so-called good works of which you thought that God should consider for righteousness were condemnable (Isaiah 64:6). You were absolutely totally unable to present anything to God that He could reward with salvation.

But what you were not able to do, God did as an expression of “His mercy”. Instead of pouring out His righteous wrath over you He held that back and gave you in His grace what you could never achieve: salvation. Mercy presumes the greatest need of its object and also the necessary means for help, in order to fulfill the need.

So God has saved you because He is merciful. To save you He used two means. The first means is “the washing of regeneration”. Although regeneration looks very much like the new birth (John 3:3-6), yet it is not the same. While the new birth happens in you, inwardly, the regeneration is more an outward matter.

You can conclude that from the only other time that the word ‘regeneration’ appears and that is in Matthew 19 (Matthew 19:28). In that case regeneration refers to the time that the kingdom of God has outwardly come, whereby the Lord Jesus reigns on earth and His own reign together with Him. Creation will then be regenerated as it were. All things you will then see are new.

What then will be the general situation now already applies to you personally. To you that new condition has come already. The sins you were living in once (Titus 3:3), have been washed away. This washing happened through the Word (Ephesians 5:26; cf. James 1:18; 1 Peter 1:23). Due to that your behavior has totally changed. What people see of you is not anymore what you once were, but is from the world that is to come.

Nevertheless the only way for you to live like that is because something has happened to you inwardly. Your outward life happens from the inside, where “the renewing by the Holy Spirit” has taken place. The renewing by the Holy Spirit means the renewing that comes from Him and is worked by Him. Through this renewing work of the Holy Spirit you have received a new spiritual ability through which you are able to see and think in accordance with God (Romans 12:2, the only other place where the word ‘renewed’ is used). The Holy Spirit is the source of a completely new life, of totally new thoughts.

Titus 3:6. There is not only mention of the work of the Spirit, but also of the gift of the Spirit. He has been given to you (Ephesians 1:13) and gives power to the new life, that this new life may be expressed. He works a daily renewal in you and also liberates you from the old life you lived. The outpouring of the Holy Spirit is a one-time event that has taken place on the day of Pentecost (Acts 2:33; 1 Corinthians 12:13). The Lord Jesus has received the promise of the Holy Spirit from the Father as a result of and because of His work, Whom He then poured out. He did not do that scarcely, but “richly”.

Think about it: You are not only born of Him, but He works in you and is available to you. He dwells in you and abides in you and reveals everything to you what is yours in Christ. Because of the Holy Spirit you can richly enjoy the true life, the life in abundance (John 10:10).

Now read Titus 3:1-6 again.

Reflection: What are the differences between the past and present in your life?

Hebrews 10:15

Once and Now

Titus 3:1. In the previous chapter Paul speaks about how the different groups must behave in the house of God. In this chapter he deals with the attitude of the Christian in the world. The Cretans may know that they are redeemed from their lawless deeds (Titus 2:14), but that doesn’t mean that they should ignore the authorities (cf. 1 Peter 2:13-14; Romans 13:1).

They know indeed that they ought to subject themselves to the government, but it seems that they have forgotten that. Titus must remind them of that. They possibly are influenced by their former life. In those days they did not care about anyone, even not about the civilian authorities.

How is that with you? Do you also struggle with acknowledging the authorities? How do you comply with the traffic instructions or filling out forms for a student grant or your income tax declaration or other forms of the government by which you claim to be entitled to a certain compensation? It might be necessary for you to be reminded not to be swayed by the spirit of rebellion against authority or the softer form of civil disobedience. I certainly need that.

Besides, not only obedience is required, but it is expected of you that you are “ready for every good work”. In this case it implies that you cooperate with the government in all things what is good for the nation and society. That means that what you do, has to meet the will of God.

Titus 3:2. In this verse it is not only about the government, but about “all men”. What is written here applies toward all people. How do your neighbors, fellow classmates or colleagues know you? Be careful not to speak with contempt about your unbelieving neighbor who may live like a ‘lazy glutton’ or an ‘evil beast’. How do you consider your unbelieving colleague? The command “to malign no one” regards the unbelievers here. I hope you do not participate in a gossip that may be going around about a colleague.

I also hope that you are known as someone who is “peaceable” and not as someone who is argumentative or contentious, but much more as someone who is “gentle”, kind and helpful. It cannot be right that you are kind to your brothers and sisters and in the meantime quarrel with your neighbor because he parked his car on the very spot where you normally park yours, even if he did that on purpose just to annoy you. You then miss the chance to show “every consideration for all men”. ‘All men’ is not ‘all men except for your annoying neighbor’.

If you show gentleness you show a wonderful feature of the Lord Jesus, Who says to you that you can learn this from Him (Matthew 11:29). In that way people will see that you are a citizen from another realm. The whole conduct radiates gentleness, always kind and helpful to ‘all men’, not only to nice people.

Titus 3:3. The remembrance of how you were will help you to bring the previous into practice. Then you will be able to show people the same love that God has shown to you. The most terrible things that other people may possibly insult you with in the heart of your being, do not come from a source that is more evil than your old nature. Therefore, remember that you too can come to the most terrible deeds if the Lord does not keep you. Therefore you cannot speak with contempt about a criminal, how great and just your abhorrence may be about his deeds.

How were you yourself once (and unfortunately may possibly still be at times)? 1. You were “foolish”, which means: without reason. That is not flattering for people who think of themselves to be very smart. 2. You were also “disobedient”, not be willing to do anything you were asked to do. 3. You also did not see the purpose of your life, you were “deceived” or were “wandering”, for you were just wandering without knowing in which direction you would come out. 4. That led you to a life where you were ‘addicted to’ and were “enslaved to various lusts and pleasures”. 5.

You were spending your life “in malice and envy”. You did not tolerate the other to enjoy anything he had; you wanted to have what he had. 6. Your whole performance was “hateful”, revolting. 7. The pleasure you had was fake, for the atmosphere where you abided was one where people were “hating one another”.

Titus 3:4. If God had dealt with you according to your behavior, you would have perished. But fortunately He did not. Instead on the contrary He dealt with you in His “kindness … and [His] love for mankind”. Therefore you are still alive and you have not ended up in the ditch, and will not, what is still worse, end up in hell.

His ‘kindness’ has totally changed you. That kindness is supposed to be seen in you by people. You are not kind because others are kind to you, but because you are a Christian. While you were hateful He showed His ‘love for mankind’ to you. In that way He showed you that He cares about you because of who you are as a human being. Speaking with reverence, God acted that way because He could not otherwise. That love for mankind must be visible in you for others, not because they show you love, but because you cannot otherwise.

Titus 3:5. How did God save you? Certainly not on the basis of your own works, for those were all unrighteous before your conversion. Even your so-called good works of which you thought that God should consider for righteousness were condemnable (Isaiah 64:6). You were absolutely totally unable to present anything to God that He could reward with salvation.

But what you were not able to do, God did as an expression of “His mercy”. Instead of pouring out His righteous wrath over you He held that back and gave you in His grace what you could never achieve: salvation. Mercy presumes the greatest need of its object and also the necessary means for help, in order to fulfill the need.

So God has saved you because He is merciful. To save you He used two means. The first means is “the washing of regeneration”. Although regeneration looks very much like the new birth (John 3:3-6), yet it is not the same. While the new birth happens in you, inwardly, the regeneration is more an outward matter.

You can conclude that from the only other time that the word ‘regeneration’ appears and that is in Matthew 19 (Matthew 19:28). In that case regeneration refers to the time that the kingdom of God has outwardly come, whereby the Lord Jesus reigns on earth and His own reign together with Him. Creation will then be regenerated as it were. All things you will then see are new.

What then will be the general situation now already applies to you personally. To you that new condition has come already. The sins you were living in once (Titus 3:3), have been washed away. This washing happened through the Word (Ephesians 5:26; cf. James 1:18; 1 Peter 1:23). Due to that your behavior has totally changed. What people see of you is not anymore what you once were, but is from the world that is to come.

Nevertheless the only way for you to live like that is because something has happened to you inwardly. Your outward life happens from the inside, where “the renewing by the Holy Spirit” has taken place. The renewing by the Holy Spirit means the renewing that comes from Him and is worked by Him. Through this renewing work of the Holy Spirit you have received a new spiritual ability through which you are able to see and think in accordance with God (Romans 12:2, the only other place where the word ‘renewed’ is used). The Holy Spirit is the source of a completely new life, of totally new thoughts.

Titus 3:6. There is not only mention of the work of the Spirit, but also of the gift of the Spirit. He has been given to you (Ephesians 1:13) and gives power to the new life, that this new life may be expressed. He works a daily renewal in you and also liberates you from the old life you lived. The outpouring of the Holy Spirit is a one-time event that has taken place on the day of Pentecost (Acts 2:33; 1 Corinthians 12:13). The Lord Jesus has received the promise of the Holy Spirit from the Father as a result of and because of His work, Whom He then poured out. He did not do that scarcely, but “richly”.

Think about it: You are not only born of Him, but He works in you and is available to you. He dwells in you and abides in you and reveals everything to you what is yours in Christ. Because of the Holy Spirit you can richly enjoy the true life, the life in abundance (John 10:10).

Now read Titus 3:1-6 again.

Reflection: What are the differences between the past and present in your life?

Hebrews 10:16

Once and Now

Titus 3:1. In the previous chapter Paul speaks about how the different groups must behave in the house of God. In this chapter he deals with the attitude of the Christian in the world. The Cretans may know that they are redeemed from their lawless deeds (Titus 2:14), but that doesn’t mean that they should ignore the authorities (cf. 1 Peter 2:13-14; Romans 13:1).

They know indeed that they ought to subject themselves to the government, but it seems that they have forgotten that. Titus must remind them of that. They possibly are influenced by their former life. In those days they did not care about anyone, even not about the civilian authorities.

How is that with you? Do you also struggle with acknowledging the authorities? How do you comply with the traffic instructions or filling out forms for a student grant or your income tax declaration or other forms of the government by which you claim to be entitled to a certain compensation? It might be necessary for you to be reminded not to be swayed by the spirit of rebellion against authority or the softer form of civil disobedience. I certainly need that.

Besides, not only obedience is required, but it is expected of you that you are “ready for every good work”. In this case it implies that you cooperate with the government in all things what is good for the nation and society. That means that what you do, has to meet the will of God.

Titus 3:2. In this verse it is not only about the government, but about “all men”. What is written here applies toward all people. How do your neighbors, fellow classmates or colleagues know you? Be careful not to speak with contempt about your unbelieving neighbor who may live like a ‘lazy glutton’ or an ‘evil beast’. How do you consider your unbelieving colleague? The command “to malign no one” regards the unbelievers here. I hope you do not participate in a gossip that may be going around about a colleague.

I also hope that you are known as someone who is “peaceable” and not as someone who is argumentative or contentious, but much more as someone who is “gentle”, kind and helpful. It cannot be right that you are kind to your brothers and sisters and in the meantime quarrel with your neighbor because he parked his car on the very spot where you normally park yours, even if he did that on purpose just to annoy you. You then miss the chance to show “every consideration for all men”. ‘All men’ is not ‘all men except for your annoying neighbor’.

If you show gentleness you show a wonderful feature of the Lord Jesus, Who says to you that you can learn this from Him (Matthew 11:29). In that way people will see that you are a citizen from another realm. The whole conduct radiates gentleness, always kind and helpful to ‘all men’, not only to nice people.

Titus 3:3. The remembrance of how you were will help you to bring the previous into practice. Then you will be able to show people the same love that God has shown to you. The most terrible things that other people may possibly insult you with in the heart of your being, do not come from a source that is more evil than your old nature. Therefore, remember that you too can come to the most terrible deeds if the Lord does not keep you. Therefore you cannot speak with contempt about a criminal, how great and just your abhorrence may be about his deeds.

How were you yourself once (and unfortunately may possibly still be at times)? 1. You were “foolish”, which means: without reason. That is not flattering for people who think of themselves to be very smart. 2. You were also “disobedient”, not be willing to do anything you were asked to do. 3. You also did not see the purpose of your life, you were “deceived” or were “wandering”, for you were just wandering without knowing in which direction you would come out. 4. That led you to a life where you were ‘addicted to’ and were “enslaved to various lusts and pleasures”. 5.

You were spending your life “in malice and envy”. You did not tolerate the other to enjoy anything he had; you wanted to have what he had. 6. Your whole performance was “hateful”, revolting. 7. The pleasure you had was fake, for the atmosphere where you abided was one where people were “hating one another”.

Titus 3:4. If God had dealt with you according to your behavior, you would have perished. But fortunately He did not. Instead on the contrary He dealt with you in His “kindness … and [His] love for mankind”. Therefore you are still alive and you have not ended up in the ditch, and will not, what is still worse, end up in hell.

His ‘kindness’ has totally changed you. That kindness is supposed to be seen in you by people. You are not kind because others are kind to you, but because you are a Christian. While you were hateful He showed His ‘love for mankind’ to you. In that way He showed you that He cares about you because of who you are as a human being. Speaking with reverence, God acted that way because He could not otherwise. That love for mankind must be visible in you for others, not because they show you love, but because you cannot otherwise.

Titus 3:5. How did God save you? Certainly not on the basis of your own works, for those were all unrighteous before your conversion. Even your so-called good works of which you thought that God should consider for righteousness were condemnable (Isaiah 64:6). You were absolutely totally unable to present anything to God that He could reward with salvation.

But what you were not able to do, God did as an expression of “His mercy”. Instead of pouring out His righteous wrath over you He held that back and gave you in His grace what you could never achieve: salvation. Mercy presumes the greatest need of its object and also the necessary means for help, in order to fulfill the need.

So God has saved you because He is merciful. To save you He used two means. The first means is “the washing of regeneration”. Although regeneration looks very much like the new birth (John 3:3-6), yet it is not the same. While the new birth happens in you, inwardly, the regeneration is more an outward matter.

You can conclude that from the only other time that the word ‘regeneration’ appears and that is in Matthew 19 (Matthew 19:28). In that case regeneration refers to the time that the kingdom of God has outwardly come, whereby the Lord Jesus reigns on earth and His own reign together with Him. Creation will then be regenerated as it were. All things you will then see are new.

What then will be the general situation now already applies to you personally. To you that new condition has come already. The sins you were living in once (Titus 3:3), have been washed away. This washing happened through the Word (Ephesians 5:26; cf. James 1:18; 1 Peter 1:23). Due to that your behavior has totally changed. What people see of you is not anymore what you once were, but is from the world that is to come.

Nevertheless the only way for you to live like that is because something has happened to you inwardly. Your outward life happens from the inside, where “the renewing by the Holy Spirit” has taken place. The renewing by the Holy Spirit means the renewing that comes from Him and is worked by Him. Through this renewing work of the Holy Spirit you have received a new spiritual ability through which you are able to see and think in accordance with God (Romans 12:2, the only other place where the word ‘renewed’ is used). The Holy Spirit is the source of a completely new life, of totally new thoughts.

Titus 3:6. There is not only mention of the work of the Spirit, but also of the gift of the Spirit. He has been given to you (Ephesians 1:13) and gives power to the new life, that this new life may be expressed. He works a daily renewal in you and also liberates you from the old life you lived. The outpouring of the Holy Spirit is a one-time event that has taken place on the day of Pentecost (Acts 2:33; 1 Corinthians 12:13). The Lord Jesus has received the promise of the Holy Spirit from the Father as a result of and because of His work, Whom He then poured out. He did not do that scarcely, but “richly”.

Think about it: You are not only born of Him, but He works in you and is available to you. He dwells in you and abides in you and reveals everything to you what is yours in Christ. Because of the Holy Spirit you can richly enjoy the true life, the life in abundance (John 10:10).

Now read Titus 3:1-6 again.

Reflection: What are the differences between the past and present in your life?

Hebrews 10:17

Once and Now

Titus 3:1. In the previous chapter Paul speaks about how the different groups must behave in the house of God. In this chapter he deals with the attitude of the Christian in the world. The Cretans may know that they are redeemed from their lawless deeds (Titus 2:14), but that doesn’t mean that they should ignore the authorities (cf. 1 Peter 2:13-14; Romans 13:1).

They know indeed that they ought to subject themselves to the government, but it seems that they have forgotten that. Titus must remind them of that. They possibly are influenced by their former life. In those days they did not care about anyone, even not about the civilian authorities.

How is that with you? Do you also struggle with acknowledging the authorities? How do you comply with the traffic instructions or filling out forms for a student grant or your income tax declaration or other forms of the government by which you claim to be entitled to a certain compensation? It might be necessary for you to be reminded not to be swayed by the spirit of rebellion against authority or the softer form of civil disobedience. I certainly need that.

Besides, not only obedience is required, but it is expected of you that you are “ready for every good work”. In this case it implies that you cooperate with the government in all things what is good for the nation and society. That means that what you do, has to meet the will of God.

Titus 3:2. In this verse it is not only about the government, but about “all men”. What is written here applies toward all people. How do your neighbors, fellow classmates or colleagues know you? Be careful not to speak with contempt about your unbelieving neighbor who may live like a ‘lazy glutton’ or an ‘evil beast’. How do you consider your unbelieving colleague? The command “to malign no one” regards the unbelievers here. I hope you do not participate in a gossip that may be going around about a colleague.

I also hope that you are known as someone who is “peaceable” and not as someone who is argumentative or contentious, but much more as someone who is “gentle”, kind and helpful. It cannot be right that you are kind to your brothers and sisters and in the meantime quarrel with your neighbor because he parked his car on the very spot where you normally park yours, even if he did that on purpose just to annoy you. You then miss the chance to show “every consideration for all men”. ‘All men’ is not ‘all men except for your annoying neighbor’.

If you show gentleness you show a wonderful feature of the Lord Jesus, Who says to you that you can learn this from Him (Matthew 11:29). In that way people will see that you are a citizen from another realm. The whole conduct radiates gentleness, always kind and helpful to ‘all men’, not only to nice people.

Titus 3:3. The remembrance of how you were will help you to bring the previous into practice. Then you will be able to show people the same love that God has shown to you. The most terrible things that other people may possibly insult you with in the heart of your being, do not come from a source that is more evil than your old nature. Therefore, remember that you too can come to the most terrible deeds if the Lord does not keep you. Therefore you cannot speak with contempt about a criminal, how great and just your abhorrence may be about his deeds.

How were you yourself once (and unfortunately may possibly still be at times)? 1. You were “foolish”, which means: without reason. That is not flattering for people who think of themselves to be very smart. 2. You were also “disobedient”, not be willing to do anything you were asked to do. 3. You also did not see the purpose of your life, you were “deceived” or were “wandering”, for you were just wandering without knowing in which direction you would come out. 4. That led you to a life where you were ‘addicted to’ and were “enslaved to various lusts and pleasures”. 5.

You were spending your life “in malice and envy”. You did not tolerate the other to enjoy anything he had; you wanted to have what he had. 6. Your whole performance was “hateful”, revolting. 7. The pleasure you had was fake, for the atmosphere where you abided was one where people were “hating one another”.

Titus 3:4. If God had dealt with you according to your behavior, you would have perished. But fortunately He did not. Instead on the contrary He dealt with you in His “kindness … and [His] love for mankind”. Therefore you are still alive and you have not ended up in the ditch, and will not, what is still worse, end up in hell.

His ‘kindness’ has totally changed you. That kindness is supposed to be seen in you by people. You are not kind because others are kind to you, but because you are a Christian. While you were hateful He showed His ‘love for mankind’ to you. In that way He showed you that He cares about you because of who you are as a human being. Speaking with reverence, God acted that way because He could not otherwise. That love for mankind must be visible in you for others, not because they show you love, but because you cannot otherwise.

Titus 3:5. How did God save you? Certainly not on the basis of your own works, for those were all unrighteous before your conversion. Even your so-called good works of which you thought that God should consider for righteousness were condemnable (Isaiah 64:6). You were absolutely totally unable to present anything to God that He could reward with salvation.

But what you were not able to do, God did as an expression of “His mercy”. Instead of pouring out His righteous wrath over you He held that back and gave you in His grace what you could never achieve: salvation. Mercy presumes the greatest need of its object and also the necessary means for help, in order to fulfill the need.

So God has saved you because He is merciful. To save you He used two means. The first means is “the washing of regeneration”. Although regeneration looks very much like the new birth (John 3:3-6), yet it is not the same. While the new birth happens in you, inwardly, the regeneration is more an outward matter.

You can conclude that from the only other time that the word ‘regeneration’ appears and that is in Matthew 19 (Matthew 19:28). In that case regeneration refers to the time that the kingdom of God has outwardly come, whereby the Lord Jesus reigns on earth and His own reign together with Him. Creation will then be regenerated as it were. All things you will then see are new.

What then will be the general situation now already applies to you personally. To you that new condition has come already. The sins you were living in once (Titus 3:3), have been washed away. This washing happened through the Word (Ephesians 5:26; cf. James 1:18; 1 Peter 1:23). Due to that your behavior has totally changed. What people see of you is not anymore what you once were, but is from the world that is to come.

Nevertheless the only way for you to live like that is because something has happened to you inwardly. Your outward life happens from the inside, where “the renewing by the Holy Spirit” has taken place. The renewing by the Holy Spirit means the renewing that comes from Him and is worked by Him. Through this renewing work of the Holy Spirit you have received a new spiritual ability through which you are able to see and think in accordance with God (Romans 12:2, the only other place where the word ‘renewed’ is used). The Holy Spirit is the source of a completely new life, of totally new thoughts.

Titus 3:6. There is not only mention of the work of the Spirit, but also of the gift of the Spirit. He has been given to you (Ephesians 1:13) and gives power to the new life, that this new life may be expressed. He works a daily renewal in you and also liberates you from the old life you lived. The outpouring of the Holy Spirit is a one-time event that has taken place on the day of Pentecost (Acts 2:33; 1 Corinthians 12:13). The Lord Jesus has received the promise of the Holy Spirit from the Father as a result of and because of His work, Whom He then poured out. He did not do that scarcely, but “richly”.

Think about it: You are not only born of Him, but He works in you and is available to you. He dwells in you and abides in you and reveals everything to you what is yours in Christ. Because of the Holy Spirit you can richly enjoy the true life, the life in abundance (John 10:10).

Now read Titus 3:1-6 again.

Reflection: What are the differences between the past and present in your life?

Hebrews 10:18

Once and Now

Titus 3:1. In the previous chapter Paul speaks about how the different groups must behave in the house of God. In this chapter he deals with the attitude of the Christian in the world. The Cretans may know that they are redeemed from their lawless deeds (Titus 2:14), but that doesn’t mean that they should ignore the authorities (cf. 1 Peter 2:13-14; Romans 13:1).

They know indeed that they ought to subject themselves to the government, but it seems that they have forgotten that. Titus must remind them of that. They possibly are influenced by their former life. In those days they did not care about anyone, even not about the civilian authorities.

How is that with you? Do you also struggle with acknowledging the authorities? How do you comply with the traffic instructions or filling out forms for a student grant or your income tax declaration or other forms of the government by which you claim to be entitled to a certain compensation? It might be necessary for you to be reminded not to be swayed by the spirit of rebellion against authority or the softer form of civil disobedience. I certainly need that.

Besides, not only obedience is required, but it is expected of you that you are “ready for every good work”. In this case it implies that you cooperate with the government in all things what is good for the nation and society. That means that what you do, has to meet the will of God.

Titus 3:2. In this verse it is not only about the government, but about “all men”. What is written here applies toward all people. How do your neighbors, fellow classmates or colleagues know you? Be careful not to speak with contempt about your unbelieving neighbor who may live like a ‘lazy glutton’ or an ‘evil beast’. How do you consider your unbelieving colleague? The command “to malign no one” regards the unbelievers here. I hope you do not participate in a gossip that may be going around about a colleague.

I also hope that you are known as someone who is “peaceable” and not as someone who is argumentative or contentious, but much more as someone who is “gentle”, kind and helpful. It cannot be right that you are kind to your brothers and sisters and in the meantime quarrel with your neighbor because he parked his car on the very spot where you normally park yours, even if he did that on purpose just to annoy you. You then miss the chance to show “every consideration for all men”. ‘All men’ is not ‘all men except for your annoying neighbor’.

If you show gentleness you show a wonderful feature of the Lord Jesus, Who says to you that you can learn this from Him (Matthew 11:29). In that way people will see that you are a citizen from another realm. The whole conduct radiates gentleness, always kind and helpful to ‘all men’, not only to nice people.

Titus 3:3. The remembrance of how you were will help you to bring the previous into practice. Then you will be able to show people the same love that God has shown to you. The most terrible things that other people may possibly insult you with in the heart of your being, do not come from a source that is more evil than your old nature. Therefore, remember that you too can come to the most terrible deeds if the Lord does not keep you. Therefore you cannot speak with contempt about a criminal, how great and just your abhorrence may be about his deeds.

How were you yourself once (and unfortunately may possibly still be at times)? 1. You were “foolish”, which means: without reason. That is not flattering for people who think of themselves to be very smart. 2. You were also “disobedient”, not be willing to do anything you were asked to do. 3. You also did not see the purpose of your life, you were “deceived” or were “wandering”, for you were just wandering without knowing in which direction you would come out. 4. That led you to a life where you were ‘addicted to’ and were “enslaved to various lusts and pleasures”. 5.

You were spending your life “in malice and envy”. You did not tolerate the other to enjoy anything he had; you wanted to have what he had. 6. Your whole performance was “hateful”, revolting. 7. The pleasure you had was fake, for the atmosphere where you abided was one where people were “hating one another”.

Titus 3:4. If God had dealt with you according to your behavior, you would have perished. But fortunately He did not. Instead on the contrary He dealt with you in His “kindness … and [His] love for mankind”. Therefore you are still alive and you have not ended up in the ditch, and will not, what is still worse, end up in hell.

His ‘kindness’ has totally changed you. That kindness is supposed to be seen in you by people. You are not kind because others are kind to you, but because you are a Christian. While you were hateful He showed His ‘love for mankind’ to you. In that way He showed you that He cares about you because of who you are as a human being. Speaking with reverence, God acted that way because He could not otherwise. That love for mankind must be visible in you for others, not because they show you love, but because you cannot otherwise.

Titus 3:5. How did God save you? Certainly not on the basis of your own works, for those were all unrighteous before your conversion. Even your so-called good works of which you thought that God should consider for righteousness were condemnable (Isaiah 64:6). You were absolutely totally unable to present anything to God that He could reward with salvation.

But what you were not able to do, God did as an expression of “His mercy”. Instead of pouring out His righteous wrath over you He held that back and gave you in His grace what you could never achieve: salvation. Mercy presumes the greatest need of its object and also the necessary means for help, in order to fulfill the need.

So God has saved you because He is merciful. To save you He used two means. The first means is “the washing of regeneration”. Although regeneration looks very much like the new birth (John 3:3-6), yet it is not the same. While the new birth happens in you, inwardly, the regeneration is more an outward matter.

You can conclude that from the only other time that the word ‘regeneration’ appears and that is in Matthew 19 (Matthew 19:28). In that case regeneration refers to the time that the kingdom of God has outwardly come, whereby the Lord Jesus reigns on earth and His own reign together with Him. Creation will then be regenerated as it were. All things you will then see are new.

What then will be the general situation now already applies to you personally. To you that new condition has come already. The sins you were living in once (Titus 3:3), have been washed away. This washing happened through the Word (Ephesians 5:26; cf. James 1:18; 1 Peter 1:23). Due to that your behavior has totally changed. What people see of you is not anymore what you once were, but is from the world that is to come.

Nevertheless the only way for you to live like that is because something has happened to you inwardly. Your outward life happens from the inside, where “the renewing by the Holy Spirit” has taken place. The renewing by the Holy Spirit means the renewing that comes from Him and is worked by Him. Through this renewing work of the Holy Spirit you have received a new spiritual ability through which you are able to see and think in accordance with God (Romans 12:2, the only other place where the word ‘renewed’ is used). The Holy Spirit is the source of a completely new life, of totally new thoughts.

Titus 3:6. There is not only mention of the work of the Spirit, but also of the gift of the Spirit. He has been given to you (Ephesians 1:13) and gives power to the new life, that this new life may be expressed. He works a daily renewal in you and also liberates you from the old life you lived. The outpouring of the Holy Spirit is a one-time event that has taken place on the day of Pentecost (Acts 2:33; 1 Corinthians 12:13). The Lord Jesus has received the promise of the Holy Spirit from the Father as a result of and because of His work, Whom He then poured out. He did not do that scarcely, but “richly”.

Think about it: You are not only born of Him, but He works in you and is available to you. He dwells in you and abides in you and reveals everything to you what is yours in Christ. Because of the Holy Spirit you can richly enjoy the true life, the life in abundance (John 10:10).

Now read Titus 3:1-6 again.

Reflection: What are the differences between the past and present in your life?

Hebrews 10:19

Heirs, Instructions and Greetings

Titus 3:7. Now you get to learn about the purpose of salvation. God has saved you, so that you could become ‘an heir’ “according to [the] hope of eternal life”. In the previous verses you have seen what God has done to that end. He appeared to you in His kindness and love to mankind; He showed you mercy; He cleansed and renewed you. But there was still something else to happen to make you an heir, for as an heir you ought to be fully in accordance with the righteousness of God. As a true heir your ‘right’ to the inheritance is not to be questioned.

The Lord Jesus also took care of that through His work on the cross. He has perfectly fulfilled the right of God. Through faith in Him and His work for your sake God passes on His own righteousness to you (Romans 3:21-22). You are a new creation in Christ. You have new life, life of God. You are a child of God and therefore also an heir of God (Romans 8:17). God sees you in Christ Who became to you righteousness from God (1 Corinthians 1:30). It will be evident that you owe that justification only to God’s “grace” (Romans 3:24).

It is not mentioned here what the inheritance entails. That doesn’t mean that you do not know what the inheritance consists of. It is after all everything that Christ inherits, because we are His fellow heirs (Romans 8:17; Ephesians 3:6). Here the inheritance is connected to ‘the hope of eternal life’. The word ‘hope’ doesn’t indicate insecurity, but focuses you on the future. You will enjoy the inheritance in the same way as you will enjoy eternal life in the time that sin cannot possibly exert its pernicious influence.

You and all believers will then be perfect and therefore the circumstances will also be perfect, without any chance for sin to penetrate again. The full result of the work of Christ will be seen and enjoyed in all His glory and through all eternity. And you may partake of that. That is quite an awesome perspective, isn’t it?

Titus 3:8. What Paul just said is an absolutely trustworthy statement. You can count on it. But it must not stop with nice reflections. Titus must urge that the believers believe this statement and arrange their lives accordingly. Just pass on the things you just learnt to others who also believe in God, which means that they believe Him without questioning His Word. They may not all know this, but if you start to tell them about these things you will notice that they are encouraged and helped by it.

Just like you they will then focus themselves on “good deeds”, which means that they will carefully examine for themselves which good deeds they can do. They will work with deliberation. If you are occupied with good, honorable works you do not harm or burden other people, but on the contrary you are engaged with things that have a “good and profitable” effect for the people in your environment.

Titus 3:9. Concentrating on good deeds prevents you from wasting time on things that are not good. You will avoid those things. Paul mentions some of those things. Titus must avoid “foolish controversies”, which are disputes that are useless and make no sense at all. He must also remain far away from figuring out and discussing about “genealogies” because the wildest fantasies were expressed about them.

He must also not partake of strife and disputes about the Law by the Jewish scribes to add all kinds of commands to it. All such empty rhetoric is without any sense and content. It produces nothing else than hot heads and cold hearts. He who mainly talks about outer things doesn’t understand much of God’s kindness and love to mankind.

Titus 3:10. Among the people who produce such foolishness, “a factious man” can reveal himself just like that. Therefore it is not surprising that in line with this, Paul gives Titus an instruction how he should deal with a factious man. A factious man can be a false teacher (2 Peter 2:1), but not necessarily. The Pharisees were a factious group or a sect (Acts 15:5; Acts 26:5). They made a controversial point of many things and excluded others who did not share their opinion. Still you could not say that they proclaimed a false doctrine. They were pure in doctrine, but added to God’s Word, rendering it powerless (Matthew 15:6).

A faction or a sect is a group of believers that distinguishes itself from other believers by putting an excessive emphasis on certain parts of the truth. In order to have fellowship with them they require that people embrace their concept about those parts of the truth. A sect comes to existence if the conditions to have fellowship are more than the Scripture requires. Nevertheless not everyone who belongs to a sect is a sectarian or factious man, but the leaders of the group certainly are.

Then Paul tells Titus, and you too, how to deal with a factious man. Note carefully that this is a personal letter and not a letter to a church. Therefore it is about a personal attitude toward a factious man. There is also no mention of the command to ‘remove from among yourselves’ (1 Corinthians 5:13b), but about ‘warning’ and ‘rejecting’. The moment a person exposes himself as factious he must be warned once or twice. Only if it becomes evident that the warnings do not help, it can be determined that a person is a factious person and then rejection should follow. Such a person persists in his deviation in such a way that further efforts to bring him to repentance will be in vain.

Titus 3:11. Titus must reject such a person because he knows that that person “is perverted and is sinning”. Further contact will be harmful to himself (1 Corinthians 15:33). Due to his stubborn attitude the factious man is condemning himself without really being conscious of that.

Titus 3:12. In a totally different tone Paul speaks about some fellow servants in his concluding words. He would love to have Titus with him. But Paul doesn’t want the believers at Crete to be without any leadership. Therefore he promises to send someone to replace Titus. He still doesn’t know whether to send Artemas or Tychicus. Of Artemas we do not know more than what is written here about him. He must have been a faithful fellow worker of Paul. Of Tychicus we know more (Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12). Only when the replacement has arrived Titus could travel to him in Nicopolis, where Paul decided to spend the winter. Then he will be able to continue his journey in spring in the company of Titus.

Titus 3:13. Artemas and Tychicus appear to be fellow workers of the apostle who are able to represent him elsewhere. That doesn’t apply to someone like Apollos. He determines for himself in dependence on the Lord what his task is and where he should go (cf. 1 Corinthians 16:12). It is a danger if you see the way clearly for yourself, to then define it also for others. That is not what Paul does. Zenas and Apollos will also come, but not sent by Paul, but by the Lord.

Paul is not jealous that others come to the area where he has worked, but on the contrary, he is happy about that. He sees no competition, but a supporting one another. Because Zenas has knowledge of the law he is able to respond to the Judaic false teachers. Apollos is mighty in the Scriptures (Acts 18:24). Paul asks Titus to make sure that these two servants will have no lack of anything.

Titus 3:14. The believers in Crete can give their contribution to that. Titus must exhort them to focus on this kind of “good deeds”. Then they will not remain “unfruitful”. “Our people” are in a direct sense all believers in Crete and in the broadest sense all believers on earth. We are not to limit that to those who go ‘with us the same denominational way'.

You can learn to engage in good deeds. Are you also that eager to learn how “to meet pressing needs”? This exhortation becomes increasingly more topical, because we live in a world where people are building their lives for themselves alone more and more. This spirit also affects Christians more and more. That is to the detriment of lost sinners and needy believers.

Titus 3:15. Paul concludes with conveying the greetings to Titus from all who are with him. Wherever he is he has fellowship with other believers. In his turn Titus must greet without distinction all believers in Crete, from Paul and from those who are with him. He presumes that all believers in Crete love him and all who are with him as believers. He wishes grace to all in Crete.

In that way he says goodbye. In that way also you and I may say goodbye to one another. We wish one another on our separate ways that grace will guide us and that we will be aware of that.

Now read Titus 3:7-15 again.

Reflection: What was Titus to avoid and what was he to cooperate with?

Hebrews 10:20

Heirs, Instructions and Greetings

Titus 3:7. Now you get to learn about the purpose of salvation. God has saved you, so that you could become ‘an heir’ “according to [the] hope of eternal life”. In the previous verses you have seen what God has done to that end. He appeared to you in His kindness and love to mankind; He showed you mercy; He cleansed and renewed you. But there was still something else to happen to make you an heir, for as an heir you ought to be fully in accordance with the righteousness of God. As a true heir your ‘right’ to the inheritance is not to be questioned.

The Lord Jesus also took care of that through His work on the cross. He has perfectly fulfilled the right of God. Through faith in Him and His work for your sake God passes on His own righteousness to you (Romans 3:21-22). You are a new creation in Christ. You have new life, life of God. You are a child of God and therefore also an heir of God (Romans 8:17). God sees you in Christ Who became to you righteousness from God (1 Corinthians 1:30). It will be evident that you owe that justification only to God’s “grace” (Romans 3:24).

It is not mentioned here what the inheritance entails. That doesn’t mean that you do not know what the inheritance consists of. It is after all everything that Christ inherits, because we are His fellow heirs (Romans 8:17; Ephesians 3:6). Here the inheritance is connected to ‘the hope of eternal life’. The word ‘hope’ doesn’t indicate insecurity, but focuses you on the future. You will enjoy the inheritance in the same way as you will enjoy eternal life in the time that sin cannot possibly exert its pernicious influence.

You and all believers will then be perfect and therefore the circumstances will also be perfect, without any chance for sin to penetrate again. The full result of the work of Christ will be seen and enjoyed in all His glory and through all eternity. And you may partake of that. That is quite an awesome perspective, isn’t it?

Titus 3:8. What Paul just said is an absolutely trustworthy statement. You can count on it. But it must not stop with nice reflections. Titus must urge that the believers believe this statement and arrange their lives accordingly. Just pass on the things you just learnt to others who also believe in God, which means that they believe Him without questioning His Word. They may not all know this, but if you start to tell them about these things you will notice that they are encouraged and helped by it.

Just like you they will then focus themselves on “good deeds”, which means that they will carefully examine for themselves which good deeds they can do. They will work with deliberation. If you are occupied with good, honorable works you do not harm or burden other people, but on the contrary you are engaged with things that have a “good and profitable” effect for the people in your environment.

Titus 3:9. Concentrating on good deeds prevents you from wasting time on things that are not good. You will avoid those things. Paul mentions some of those things. Titus must avoid “foolish controversies”, which are disputes that are useless and make no sense at all. He must also remain far away from figuring out and discussing about “genealogies” because the wildest fantasies were expressed about them.

He must also not partake of strife and disputes about the Law by the Jewish scribes to add all kinds of commands to it. All such empty rhetoric is without any sense and content. It produces nothing else than hot heads and cold hearts. He who mainly talks about outer things doesn’t understand much of God’s kindness and love to mankind.

Titus 3:10. Among the people who produce such foolishness, “a factious man” can reveal himself just like that. Therefore it is not surprising that in line with this, Paul gives Titus an instruction how he should deal with a factious man. A factious man can be a false teacher (2 Peter 2:1), but not necessarily. The Pharisees were a factious group or a sect (Acts 15:5; Acts 26:5). They made a controversial point of many things and excluded others who did not share their opinion. Still you could not say that they proclaimed a false doctrine. They were pure in doctrine, but added to God’s Word, rendering it powerless (Matthew 15:6).

A faction or a sect is a group of believers that distinguishes itself from other believers by putting an excessive emphasis on certain parts of the truth. In order to have fellowship with them they require that people embrace their concept about those parts of the truth. A sect comes to existence if the conditions to have fellowship are more than the Scripture requires. Nevertheless not everyone who belongs to a sect is a sectarian or factious man, but the leaders of the group certainly are.

Then Paul tells Titus, and you too, how to deal with a factious man. Note carefully that this is a personal letter and not a letter to a church. Therefore it is about a personal attitude toward a factious man. There is also no mention of the command to ‘remove from among yourselves’ (1 Corinthians 5:13b), but about ‘warning’ and ‘rejecting’. The moment a person exposes himself as factious he must be warned once or twice. Only if it becomes evident that the warnings do not help, it can be determined that a person is a factious person and then rejection should follow. Such a person persists in his deviation in such a way that further efforts to bring him to repentance will be in vain.

Titus 3:11. Titus must reject such a person because he knows that that person “is perverted and is sinning”. Further contact will be harmful to himself (1 Corinthians 15:33). Due to his stubborn attitude the factious man is condemning himself without really being conscious of that.

Titus 3:12. In a totally different tone Paul speaks about some fellow servants in his concluding words. He would love to have Titus with him. But Paul doesn’t want the believers at Crete to be without any leadership. Therefore he promises to send someone to replace Titus. He still doesn’t know whether to send Artemas or Tychicus. Of Artemas we do not know more than what is written here about him. He must have been a faithful fellow worker of Paul. Of Tychicus we know more (Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12). Only when the replacement has arrived Titus could travel to him in Nicopolis, where Paul decided to spend the winter. Then he will be able to continue his journey in spring in the company of Titus.

Titus 3:13. Artemas and Tychicus appear to be fellow workers of the apostle who are able to represent him elsewhere. That doesn’t apply to someone like Apollos. He determines for himself in dependence on the Lord what his task is and where he should go (cf. 1 Corinthians 16:12). It is a danger if you see the way clearly for yourself, to then define it also for others. That is not what Paul does. Zenas and Apollos will also come, but not sent by Paul, but by the Lord.

Paul is not jealous that others come to the area where he has worked, but on the contrary, he is happy about that. He sees no competition, but a supporting one another. Because Zenas has knowledge of the law he is able to respond to the Judaic false teachers. Apollos is mighty in the Scriptures (Acts 18:24). Paul asks Titus to make sure that these two servants will have no lack of anything.

Titus 3:14. The believers in Crete can give their contribution to that. Titus must exhort them to focus on this kind of “good deeds”. Then they will not remain “unfruitful”. “Our people” are in a direct sense all believers in Crete and in the broadest sense all believers on earth. We are not to limit that to those who go ‘with us the same denominational way'.

You can learn to engage in good deeds. Are you also that eager to learn how “to meet pressing needs”? This exhortation becomes increasingly more topical, because we live in a world where people are building their lives for themselves alone more and more. This spirit also affects Christians more and more. That is to the detriment of lost sinners and needy believers.

Titus 3:15. Paul concludes with conveying the greetings to Titus from all who are with him. Wherever he is he has fellowship with other believers. In his turn Titus must greet without distinction all believers in Crete, from Paul and from those who are with him. He presumes that all believers in Crete love him and all who are with him as believers. He wishes grace to all in Crete.

In that way he says goodbye. In that way also you and I may say goodbye to one another. We wish one another on our separate ways that grace will guide us and that we will be aware of that.

Now read Titus 3:7-15 again.

Reflection: What was Titus to avoid and what was he to cooperate with?

Hebrews 10:21

Heirs, Instructions and Greetings

Titus 3:7. Now you get to learn about the purpose of salvation. God has saved you, so that you could become ‘an heir’ “according to [the] hope of eternal life”. In the previous verses you have seen what God has done to that end. He appeared to you in His kindness and love to mankind; He showed you mercy; He cleansed and renewed you. But there was still something else to happen to make you an heir, for as an heir you ought to be fully in accordance with the righteousness of God. As a true heir your ‘right’ to the inheritance is not to be questioned.

The Lord Jesus also took care of that through His work on the cross. He has perfectly fulfilled the right of God. Through faith in Him and His work for your sake God passes on His own righteousness to you (Romans 3:21-22). You are a new creation in Christ. You have new life, life of God. You are a child of God and therefore also an heir of God (Romans 8:17). God sees you in Christ Who became to you righteousness from God (1 Corinthians 1:30). It will be evident that you owe that justification only to God’s “grace” (Romans 3:24).

It is not mentioned here what the inheritance entails. That doesn’t mean that you do not know what the inheritance consists of. It is after all everything that Christ inherits, because we are His fellow heirs (Romans 8:17; Ephesians 3:6). Here the inheritance is connected to ‘the hope of eternal life’. The word ‘hope’ doesn’t indicate insecurity, but focuses you on the future. You will enjoy the inheritance in the same way as you will enjoy eternal life in the time that sin cannot possibly exert its pernicious influence.

You and all believers will then be perfect and therefore the circumstances will also be perfect, without any chance for sin to penetrate again. The full result of the work of Christ will be seen and enjoyed in all His glory and through all eternity. And you may partake of that. That is quite an awesome perspective, isn’t it?

Titus 3:8. What Paul just said is an absolutely trustworthy statement. You can count on it. But it must not stop with nice reflections. Titus must urge that the believers believe this statement and arrange their lives accordingly. Just pass on the things you just learnt to others who also believe in God, which means that they believe Him without questioning His Word. They may not all know this, but if you start to tell them about these things you will notice that they are encouraged and helped by it.

Just like you they will then focus themselves on “good deeds”, which means that they will carefully examine for themselves which good deeds they can do. They will work with deliberation. If you are occupied with good, honorable works you do not harm or burden other people, but on the contrary you are engaged with things that have a “good and profitable” effect for the people in your environment.

Titus 3:9. Concentrating on good deeds prevents you from wasting time on things that are not good. You will avoid those things. Paul mentions some of those things. Titus must avoid “foolish controversies”, which are disputes that are useless and make no sense at all. He must also remain far away from figuring out and discussing about “genealogies” because the wildest fantasies were expressed about them.

He must also not partake of strife and disputes about the Law by the Jewish scribes to add all kinds of commands to it. All such empty rhetoric is without any sense and content. It produces nothing else than hot heads and cold hearts. He who mainly talks about outer things doesn’t understand much of God’s kindness and love to mankind.

Titus 3:10. Among the people who produce such foolishness, “a factious man” can reveal himself just like that. Therefore it is not surprising that in line with this, Paul gives Titus an instruction how he should deal with a factious man. A factious man can be a false teacher (2 Peter 2:1), but not necessarily. The Pharisees were a factious group or a sect (Acts 15:5; Acts 26:5). They made a controversial point of many things and excluded others who did not share their opinion. Still you could not say that they proclaimed a false doctrine. They were pure in doctrine, but added to God’s Word, rendering it powerless (Matthew 15:6).

A faction or a sect is a group of believers that distinguishes itself from other believers by putting an excessive emphasis on certain parts of the truth. In order to have fellowship with them they require that people embrace their concept about those parts of the truth. A sect comes to existence if the conditions to have fellowship are more than the Scripture requires. Nevertheless not everyone who belongs to a sect is a sectarian or factious man, but the leaders of the group certainly are.

Then Paul tells Titus, and you too, how to deal with a factious man. Note carefully that this is a personal letter and not a letter to a church. Therefore it is about a personal attitude toward a factious man. There is also no mention of the command to ‘remove from among yourselves’ (1 Corinthians 5:13b), but about ‘warning’ and ‘rejecting’. The moment a person exposes himself as factious he must be warned once or twice. Only if it becomes evident that the warnings do not help, it can be determined that a person is a factious person and then rejection should follow. Such a person persists in his deviation in such a way that further efforts to bring him to repentance will be in vain.

Titus 3:11. Titus must reject such a person because he knows that that person “is perverted and is sinning”. Further contact will be harmful to himself (1 Corinthians 15:33). Due to his stubborn attitude the factious man is condemning himself without really being conscious of that.

Titus 3:12. In a totally different tone Paul speaks about some fellow servants in his concluding words. He would love to have Titus with him. But Paul doesn’t want the believers at Crete to be without any leadership. Therefore he promises to send someone to replace Titus. He still doesn’t know whether to send Artemas or Tychicus. Of Artemas we do not know more than what is written here about him. He must have been a faithful fellow worker of Paul. Of Tychicus we know more (Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12). Only when the replacement has arrived Titus could travel to him in Nicopolis, where Paul decided to spend the winter. Then he will be able to continue his journey in spring in the company of Titus.

Titus 3:13. Artemas and Tychicus appear to be fellow workers of the apostle who are able to represent him elsewhere. That doesn’t apply to someone like Apollos. He determines for himself in dependence on the Lord what his task is and where he should go (cf. 1 Corinthians 16:12). It is a danger if you see the way clearly for yourself, to then define it also for others. That is not what Paul does. Zenas and Apollos will also come, but not sent by Paul, but by the Lord.

Paul is not jealous that others come to the area where he has worked, but on the contrary, he is happy about that. He sees no competition, but a supporting one another. Because Zenas has knowledge of the law he is able to respond to the Judaic false teachers. Apollos is mighty in the Scriptures (Acts 18:24). Paul asks Titus to make sure that these two servants will have no lack of anything.

Titus 3:14. The believers in Crete can give their contribution to that. Titus must exhort them to focus on this kind of “good deeds”. Then they will not remain “unfruitful”. “Our people” are in a direct sense all believers in Crete and in the broadest sense all believers on earth. We are not to limit that to those who go ‘with us the same denominational way'.

You can learn to engage in good deeds. Are you also that eager to learn how “to meet pressing needs”? This exhortation becomes increasingly more topical, because we live in a world where people are building their lives for themselves alone more and more. This spirit also affects Christians more and more. That is to the detriment of lost sinners and needy believers.

Titus 3:15. Paul concludes with conveying the greetings to Titus from all who are with him. Wherever he is he has fellowship with other believers. In his turn Titus must greet without distinction all believers in Crete, from Paul and from those who are with him. He presumes that all believers in Crete love him and all who are with him as believers. He wishes grace to all in Crete.

In that way he says goodbye. In that way also you and I may say goodbye to one another. We wish one another on our separate ways that grace will guide us and that we will be aware of that.

Now read Titus 3:7-15 again.

Reflection: What was Titus to avoid and what was he to cooperate with?

Hebrews 10:22

Heirs, Instructions and Greetings

Titus 3:7. Now you get to learn about the purpose of salvation. God has saved you, so that you could become ‘an heir’ “according to [the] hope of eternal life”. In the previous verses you have seen what God has done to that end. He appeared to you in His kindness and love to mankind; He showed you mercy; He cleansed and renewed you. But there was still something else to happen to make you an heir, for as an heir you ought to be fully in accordance with the righteousness of God. As a true heir your ‘right’ to the inheritance is not to be questioned.

The Lord Jesus also took care of that through His work on the cross. He has perfectly fulfilled the right of God. Through faith in Him and His work for your sake God passes on His own righteousness to you (Romans 3:21-22). You are a new creation in Christ. You have new life, life of God. You are a child of God and therefore also an heir of God (Romans 8:17). God sees you in Christ Who became to you righteousness from God (1 Corinthians 1:30). It will be evident that you owe that justification only to God’s “grace” (Romans 3:24).

It is not mentioned here what the inheritance entails. That doesn’t mean that you do not know what the inheritance consists of. It is after all everything that Christ inherits, because we are His fellow heirs (Romans 8:17; Ephesians 3:6). Here the inheritance is connected to ‘the hope of eternal life’. The word ‘hope’ doesn’t indicate insecurity, but focuses you on the future. You will enjoy the inheritance in the same way as you will enjoy eternal life in the time that sin cannot possibly exert its pernicious influence.

You and all believers will then be perfect and therefore the circumstances will also be perfect, without any chance for sin to penetrate again. The full result of the work of Christ will be seen and enjoyed in all His glory and through all eternity. And you may partake of that. That is quite an awesome perspective, isn’t it?

Titus 3:8. What Paul just said is an absolutely trustworthy statement. You can count on it. But it must not stop with nice reflections. Titus must urge that the believers believe this statement and arrange their lives accordingly. Just pass on the things you just learnt to others who also believe in God, which means that they believe Him without questioning His Word. They may not all know this, but if you start to tell them about these things you will notice that they are encouraged and helped by it.

Just like you they will then focus themselves on “good deeds”, which means that they will carefully examine for themselves which good deeds they can do. They will work with deliberation. If you are occupied with good, honorable works you do not harm or burden other people, but on the contrary you are engaged with things that have a “good and profitable” effect for the people in your environment.

Titus 3:9. Concentrating on good deeds prevents you from wasting time on things that are not good. You will avoid those things. Paul mentions some of those things. Titus must avoid “foolish controversies”, which are disputes that are useless and make no sense at all. He must also remain far away from figuring out and discussing about “genealogies” because the wildest fantasies were expressed about them.

He must also not partake of strife and disputes about the Law by the Jewish scribes to add all kinds of commands to it. All such empty rhetoric is without any sense and content. It produces nothing else than hot heads and cold hearts. He who mainly talks about outer things doesn’t understand much of God’s kindness and love to mankind.

Titus 3:10. Among the people who produce such foolishness, “a factious man” can reveal himself just like that. Therefore it is not surprising that in line with this, Paul gives Titus an instruction how he should deal with a factious man. A factious man can be a false teacher (2 Peter 2:1), but not necessarily. The Pharisees were a factious group or a sect (Acts 15:5; Acts 26:5). They made a controversial point of many things and excluded others who did not share their opinion. Still you could not say that they proclaimed a false doctrine. They were pure in doctrine, but added to God’s Word, rendering it powerless (Matthew 15:6).

A faction or a sect is a group of believers that distinguishes itself from other believers by putting an excessive emphasis on certain parts of the truth. In order to have fellowship with them they require that people embrace their concept about those parts of the truth. A sect comes to existence if the conditions to have fellowship are more than the Scripture requires. Nevertheless not everyone who belongs to a sect is a sectarian or factious man, but the leaders of the group certainly are.

Then Paul tells Titus, and you too, how to deal with a factious man. Note carefully that this is a personal letter and not a letter to a church. Therefore it is about a personal attitude toward a factious man. There is also no mention of the command to ‘remove from among yourselves’ (1 Corinthians 5:13b), but about ‘warning’ and ‘rejecting’. The moment a person exposes himself as factious he must be warned once or twice. Only if it becomes evident that the warnings do not help, it can be determined that a person is a factious person and then rejection should follow. Such a person persists in his deviation in such a way that further efforts to bring him to repentance will be in vain.

Titus 3:11. Titus must reject such a person because he knows that that person “is perverted and is sinning”. Further contact will be harmful to himself (1 Corinthians 15:33). Due to his stubborn attitude the factious man is condemning himself without really being conscious of that.

Titus 3:12. In a totally different tone Paul speaks about some fellow servants in his concluding words. He would love to have Titus with him. But Paul doesn’t want the believers at Crete to be without any leadership. Therefore he promises to send someone to replace Titus. He still doesn’t know whether to send Artemas or Tychicus. Of Artemas we do not know more than what is written here about him. He must have been a faithful fellow worker of Paul. Of Tychicus we know more (Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12). Only when the replacement has arrived Titus could travel to him in Nicopolis, where Paul decided to spend the winter. Then he will be able to continue his journey in spring in the company of Titus.

Titus 3:13. Artemas and Tychicus appear to be fellow workers of the apostle who are able to represent him elsewhere. That doesn’t apply to someone like Apollos. He determines for himself in dependence on the Lord what his task is and where he should go (cf. 1 Corinthians 16:12). It is a danger if you see the way clearly for yourself, to then define it also for others. That is not what Paul does. Zenas and Apollos will also come, but not sent by Paul, but by the Lord.

Paul is not jealous that others come to the area where he has worked, but on the contrary, he is happy about that. He sees no competition, but a supporting one another. Because Zenas has knowledge of the law he is able to respond to the Judaic false teachers. Apollos is mighty in the Scriptures (Acts 18:24). Paul asks Titus to make sure that these two servants will have no lack of anything.

Titus 3:14. The believers in Crete can give their contribution to that. Titus must exhort them to focus on this kind of “good deeds”. Then they will not remain “unfruitful”. “Our people” are in a direct sense all believers in Crete and in the broadest sense all believers on earth. We are not to limit that to those who go ‘with us the same denominational way'.

You can learn to engage in good deeds. Are you also that eager to learn how “to meet pressing needs”? This exhortation becomes increasingly more topical, because we live in a world where people are building their lives for themselves alone more and more. This spirit also affects Christians more and more. That is to the detriment of lost sinners and needy believers.

Titus 3:15. Paul concludes with conveying the greetings to Titus from all who are with him. Wherever he is he has fellowship with other believers. In his turn Titus must greet without distinction all believers in Crete, from Paul and from those who are with him. He presumes that all believers in Crete love him and all who are with him as believers. He wishes grace to all in Crete.

In that way he says goodbye. In that way also you and I may say goodbye to one another. We wish one another on our separate ways that grace will guide us and that we will be aware of that.

Now read Titus 3:7-15 again.

Reflection: What was Titus to avoid and what was he to cooperate with?

Hebrews 10:23

Heirs, Instructions and Greetings

Titus 3:7. Now you get to learn about the purpose of salvation. God has saved you, so that you could become ‘an heir’ “according to [the] hope of eternal life”. In the previous verses you have seen what God has done to that end. He appeared to you in His kindness and love to mankind; He showed you mercy; He cleansed and renewed you. But there was still something else to happen to make you an heir, for as an heir you ought to be fully in accordance with the righteousness of God. As a true heir your ‘right’ to the inheritance is not to be questioned.

The Lord Jesus also took care of that through His work on the cross. He has perfectly fulfilled the right of God. Through faith in Him and His work for your sake God passes on His own righteousness to you (Romans 3:21-22). You are a new creation in Christ. You have new life, life of God. You are a child of God and therefore also an heir of God (Romans 8:17). God sees you in Christ Who became to you righteousness from God (1 Corinthians 1:30). It will be evident that you owe that justification only to God’s “grace” (Romans 3:24).

It is not mentioned here what the inheritance entails. That doesn’t mean that you do not know what the inheritance consists of. It is after all everything that Christ inherits, because we are His fellow heirs (Romans 8:17; Ephesians 3:6). Here the inheritance is connected to ‘the hope of eternal life’. The word ‘hope’ doesn’t indicate insecurity, but focuses you on the future. You will enjoy the inheritance in the same way as you will enjoy eternal life in the time that sin cannot possibly exert its pernicious influence.

You and all believers will then be perfect and therefore the circumstances will also be perfect, without any chance for sin to penetrate again. The full result of the work of Christ will be seen and enjoyed in all His glory and through all eternity. And you may partake of that. That is quite an awesome perspective, isn’t it?

Titus 3:8. What Paul just said is an absolutely trustworthy statement. You can count on it. But it must not stop with nice reflections. Titus must urge that the believers believe this statement and arrange their lives accordingly. Just pass on the things you just learnt to others who also believe in God, which means that they believe Him without questioning His Word. They may not all know this, but if you start to tell them about these things you will notice that they are encouraged and helped by it.

Just like you they will then focus themselves on “good deeds”, which means that they will carefully examine for themselves which good deeds they can do. They will work with deliberation. If you are occupied with good, honorable works you do not harm or burden other people, but on the contrary you are engaged with things that have a “good and profitable” effect for the people in your environment.

Titus 3:9. Concentrating on good deeds prevents you from wasting time on things that are not good. You will avoid those things. Paul mentions some of those things. Titus must avoid “foolish controversies”, which are disputes that are useless and make no sense at all. He must also remain far away from figuring out and discussing about “genealogies” because the wildest fantasies were expressed about them.

He must also not partake of strife and disputes about the Law by the Jewish scribes to add all kinds of commands to it. All such empty rhetoric is without any sense and content. It produces nothing else than hot heads and cold hearts. He who mainly talks about outer things doesn’t understand much of God’s kindness and love to mankind.

Titus 3:10. Among the people who produce such foolishness, “a factious man” can reveal himself just like that. Therefore it is not surprising that in line with this, Paul gives Titus an instruction how he should deal with a factious man. A factious man can be a false teacher (2 Peter 2:1), but not necessarily. The Pharisees were a factious group or a sect (Acts 15:5; Acts 26:5). They made a controversial point of many things and excluded others who did not share their opinion. Still you could not say that they proclaimed a false doctrine. They were pure in doctrine, but added to God’s Word, rendering it powerless (Matthew 15:6).

A faction or a sect is a group of believers that distinguishes itself from other believers by putting an excessive emphasis on certain parts of the truth. In order to have fellowship with them they require that people embrace their concept about those parts of the truth. A sect comes to existence if the conditions to have fellowship are more than the Scripture requires. Nevertheless not everyone who belongs to a sect is a sectarian or factious man, but the leaders of the group certainly are.

Then Paul tells Titus, and you too, how to deal with a factious man. Note carefully that this is a personal letter and not a letter to a church. Therefore it is about a personal attitude toward a factious man. There is also no mention of the command to ‘remove from among yourselves’ (1 Corinthians 5:13b), but about ‘warning’ and ‘rejecting’. The moment a person exposes himself as factious he must be warned once or twice. Only if it becomes evident that the warnings do not help, it can be determined that a person is a factious person and then rejection should follow. Such a person persists in his deviation in such a way that further efforts to bring him to repentance will be in vain.

Titus 3:11. Titus must reject such a person because he knows that that person “is perverted and is sinning”. Further contact will be harmful to himself (1 Corinthians 15:33). Due to his stubborn attitude the factious man is condemning himself without really being conscious of that.

Titus 3:12. In a totally different tone Paul speaks about some fellow servants in his concluding words. He would love to have Titus with him. But Paul doesn’t want the believers at Crete to be without any leadership. Therefore he promises to send someone to replace Titus. He still doesn’t know whether to send Artemas or Tychicus. Of Artemas we do not know more than what is written here about him. He must have been a faithful fellow worker of Paul. Of Tychicus we know more (Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12). Only when the replacement has arrived Titus could travel to him in Nicopolis, where Paul decided to spend the winter. Then he will be able to continue his journey in spring in the company of Titus.

Titus 3:13. Artemas and Tychicus appear to be fellow workers of the apostle who are able to represent him elsewhere. That doesn’t apply to someone like Apollos. He determines for himself in dependence on the Lord what his task is and where he should go (cf. 1 Corinthians 16:12). It is a danger if you see the way clearly for yourself, to then define it also for others. That is not what Paul does. Zenas and Apollos will also come, but not sent by Paul, but by the Lord.

Paul is not jealous that others come to the area where he has worked, but on the contrary, he is happy about that. He sees no competition, but a supporting one another. Because Zenas has knowledge of the law he is able to respond to the Judaic false teachers. Apollos is mighty in the Scriptures (Acts 18:24). Paul asks Titus to make sure that these two servants will have no lack of anything.

Titus 3:14. The believers in Crete can give their contribution to that. Titus must exhort them to focus on this kind of “good deeds”. Then they will not remain “unfruitful”. “Our people” are in a direct sense all believers in Crete and in the broadest sense all believers on earth. We are not to limit that to those who go ‘with us the same denominational way'.

You can learn to engage in good deeds. Are you also that eager to learn how “to meet pressing needs”? This exhortation becomes increasingly more topical, because we live in a world where people are building their lives for themselves alone more and more. This spirit also affects Christians more and more. That is to the detriment of lost sinners and needy believers.

Titus 3:15. Paul concludes with conveying the greetings to Titus from all who are with him. Wherever he is he has fellowship with other believers. In his turn Titus must greet without distinction all believers in Crete, from Paul and from those who are with him. He presumes that all believers in Crete love him and all who are with him as believers. He wishes grace to all in Crete.

In that way he says goodbye. In that way also you and I may say goodbye to one another. We wish one another on our separate ways that grace will guide us and that we will be aware of that.

Now read Titus 3:7-15 again.

Reflection: What was Titus to avoid and what was he to cooperate with?

Hebrews 10:24

Heirs, Instructions and Greetings

Titus 3:7. Now you get to learn about the purpose of salvation. God has saved you, so that you could become ‘an heir’ “according to [the] hope of eternal life”. In the previous verses you have seen what God has done to that end. He appeared to you in His kindness and love to mankind; He showed you mercy; He cleansed and renewed you. But there was still something else to happen to make you an heir, for as an heir you ought to be fully in accordance with the righteousness of God. As a true heir your ‘right’ to the inheritance is not to be questioned.

The Lord Jesus also took care of that through His work on the cross. He has perfectly fulfilled the right of God. Through faith in Him and His work for your sake God passes on His own righteousness to you (Romans 3:21-22). You are a new creation in Christ. You have new life, life of God. You are a child of God and therefore also an heir of God (Romans 8:17). God sees you in Christ Who became to you righteousness from God (1 Corinthians 1:30). It will be evident that you owe that justification only to God’s “grace” (Romans 3:24).

It is not mentioned here what the inheritance entails. That doesn’t mean that you do not know what the inheritance consists of. It is after all everything that Christ inherits, because we are His fellow heirs (Romans 8:17; Ephesians 3:6). Here the inheritance is connected to ‘the hope of eternal life’. The word ‘hope’ doesn’t indicate insecurity, but focuses you on the future. You will enjoy the inheritance in the same way as you will enjoy eternal life in the time that sin cannot possibly exert its pernicious influence.

You and all believers will then be perfect and therefore the circumstances will also be perfect, without any chance for sin to penetrate again. The full result of the work of Christ will be seen and enjoyed in all His glory and through all eternity. And you may partake of that. That is quite an awesome perspective, isn’t it?

Titus 3:8. What Paul just said is an absolutely trustworthy statement. You can count on it. But it must not stop with nice reflections. Titus must urge that the believers believe this statement and arrange their lives accordingly. Just pass on the things you just learnt to others who also believe in God, which means that they believe Him without questioning His Word. They may not all know this, but if you start to tell them about these things you will notice that they are encouraged and helped by it.

Just like you they will then focus themselves on “good deeds”, which means that they will carefully examine for themselves which good deeds they can do. They will work with deliberation. If you are occupied with good, honorable works you do not harm or burden other people, but on the contrary you are engaged with things that have a “good and profitable” effect for the people in your environment.

Titus 3:9. Concentrating on good deeds prevents you from wasting time on things that are not good. You will avoid those things. Paul mentions some of those things. Titus must avoid “foolish controversies”, which are disputes that are useless and make no sense at all. He must also remain far away from figuring out and discussing about “genealogies” because the wildest fantasies were expressed about them.

He must also not partake of strife and disputes about the Law by the Jewish scribes to add all kinds of commands to it. All such empty rhetoric is without any sense and content. It produces nothing else than hot heads and cold hearts. He who mainly talks about outer things doesn’t understand much of God’s kindness and love to mankind.

Titus 3:10. Among the people who produce such foolishness, “a factious man” can reveal himself just like that. Therefore it is not surprising that in line with this, Paul gives Titus an instruction how he should deal with a factious man. A factious man can be a false teacher (2 Peter 2:1), but not necessarily. The Pharisees were a factious group or a sect (Acts 15:5; Acts 26:5). They made a controversial point of many things and excluded others who did not share their opinion. Still you could not say that they proclaimed a false doctrine. They were pure in doctrine, but added to God’s Word, rendering it powerless (Matthew 15:6).

A faction or a sect is a group of believers that distinguishes itself from other believers by putting an excessive emphasis on certain parts of the truth. In order to have fellowship with them they require that people embrace their concept about those parts of the truth. A sect comes to existence if the conditions to have fellowship are more than the Scripture requires. Nevertheless not everyone who belongs to a sect is a sectarian or factious man, but the leaders of the group certainly are.

Then Paul tells Titus, and you too, how to deal with a factious man. Note carefully that this is a personal letter and not a letter to a church. Therefore it is about a personal attitude toward a factious man. There is also no mention of the command to ‘remove from among yourselves’ (1 Corinthians 5:13b), but about ‘warning’ and ‘rejecting’. The moment a person exposes himself as factious he must be warned once or twice. Only if it becomes evident that the warnings do not help, it can be determined that a person is a factious person and then rejection should follow. Such a person persists in his deviation in such a way that further efforts to bring him to repentance will be in vain.

Titus 3:11. Titus must reject such a person because he knows that that person “is perverted and is sinning”. Further contact will be harmful to himself (1 Corinthians 15:33). Due to his stubborn attitude the factious man is condemning himself without really being conscious of that.

Titus 3:12. In a totally different tone Paul speaks about some fellow servants in his concluding words. He would love to have Titus with him. But Paul doesn’t want the believers at Crete to be without any leadership. Therefore he promises to send someone to replace Titus. He still doesn’t know whether to send Artemas or Tychicus. Of Artemas we do not know more than what is written here about him. He must have been a faithful fellow worker of Paul. Of Tychicus we know more (Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12). Only when the replacement has arrived Titus could travel to him in Nicopolis, where Paul decided to spend the winter. Then he will be able to continue his journey in spring in the company of Titus.

Titus 3:13. Artemas and Tychicus appear to be fellow workers of the apostle who are able to represent him elsewhere. That doesn’t apply to someone like Apollos. He determines for himself in dependence on the Lord what his task is and where he should go (cf. 1 Corinthians 16:12). It is a danger if you see the way clearly for yourself, to then define it also for others. That is not what Paul does. Zenas and Apollos will also come, but not sent by Paul, but by the Lord.

Paul is not jealous that others come to the area where he has worked, but on the contrary, he is happy about that. He sees no competition, but a supporting one another. Because Zenas has knowledge of the law he is able to respond to the Judaic false teachers. Apollos is mighty in the Scriptures (Acts 18:24). Paul asks Titus to make sure that these two servants will have no lack of anything.

Titus 3:14. The believers in Crete can give their contribution to that. Titus must exhort them to focus on this kind of “good deeds”. Then they will not remain “unfruitful”. “Our people” are in a direct sense all believers in Crete and in the broadest sense all believers on earth. We are not to limit that to those who go ‘with us the same denominational way'.

You can learn to engage in good deeds. Are you also that eager to learn how “to meet pressing needs”? This exhortation becomes increasingly more topical, because we live in a world where people are building their lives for themselves alone more and more. This spirit also affects Christians more and more. That is to the detriment of lost sinners and needy believers.

Titus 3:15. Paul concludes with conveying the greetings to Titus from all who are with him. Wherever he is he has fellowship with other believers. In his turn Titus must greet without distinction all believers in Crete, from Paul and from those who are with him. He presumes that all believers in Crete love him and all who are with him as believers. He wishes grace to all in Crete.

In that way he says goodbye. In that way also you and I may say goodbye to one another. We wish one another on our separate ways that grace will guide us and that we will be aware of that.

Now read Titus 3:7-15 again.

Reflection: What was Titus to avoid and what was he to cooperate with?

Hebrews 10:25

Heirs, Instructions and Greetings

Titus 3:7. Now you get to learn about the purpose of salvation. God has saved you, so that you could become ‘an heir’ “according to [the] hope of eternal life”. In the previous verses you have seen what God has done to that end. He appeared to you in His kindness and love to mankind; He showed you mercy; He cleansed and renewed you. But there was still something else to happen to make you an heir, for as an heir you ought to be fully in accordance with the righteousness of God. As a true heir your ‘right’ to the inheritance is not to be questioned.

The Lord Jesus also took care of that through His work on the cross. He has perfectly fulfilled the right of God. Through faith in Him and His work for your sake God passes on His own righteousness to you (Romans 3:21-22). You are a new creation in Christ. You have new life, life of God. You are a child of God and therefore also an heir of God (Romans 8:17). God sees you in Christ Who became to you righteousness from God (1 Corinthians 1:30). It will be evident that you owe that justification only to God’s “grace” (Romans 3:24).

It is not mentioned here what the inheritance entails. That doesn’t mean that you do not know what the inheritance consists of. It is after all everything that Christ inherits, because we are His fellow heirs (Romans 8:17; Ephesians 3:6). Here the inheritance is connected to ‘the hope of eternal life’. The word ‘hope’ doesn’t indicate insecurity, but focuses you on the future. You will enjoy the inheritance in the same way as you will enjoy eternal life in the time that sin cannot possibly exert its pernicious influence.

You and all believers will then be perfect and therefore the circumstances will also be perfect, without any chance for sin to penetrate again. The full result of the work of Christ will be seen and enjoyed in all His glory and through all eternity. And you may partake of that. That is quite an awesome perspective, isn’t it?

Titus 3:8. What Paul just said is an absolutely trustworthy statement. You can count on it. But it must not stop with nice reflections. Titus must urge that the believers believe this statement and arrange their lives accordingly. Just pass on the things you just learnt to others who also believe in God, which means that they believe Him without questioning His Word. They may not all know this, but if you start to tell them about these things you will notice that they are encouraged and helped by it.

Just like you they will then focus themselves on “good deeds”, which means that they will carefully examine for themselves which good deeds they can do. They will work with deliberation. If you are occupied with good, honorable works you do not harm or burden other people, but on the contrary you are engaged with things that have a “good and profitable” effect for the people in your environment.

Titus 3:9. Concentrating on good deeds prevents you from wasting time on things that are not good. You will avoid those things. Paul mentions some of those things. Titus must avoid “foolish controversies”, which are disputes that are useless and make no sense at all. He must also remain far away from figuring out and discussing about “genealogies” because the wildest fantasies were expressed about them.

He must also not partake of strife and disputes about the Law by the Jewish scribes to add all kinds of commands to it. All such empty rhetoric is without any sense and content. It produces nothing else than hot heads and cold hearts. He who mainly talks about outer things doesn’t understand much of God’s kindness and love to mankind.

Titus 3:10. Among the people who produce such foolishness, “a factious man” can reveal himself just like that. Therefore it is not surprising that in line with this, Paul gives Titus an instruction how he should deal with a factious man. A factious man can be a false teacher (2 Peter 2:1), but not necessarily. The Pharisees were a factious group or a sect (Acts 15:5; Acts 26:5). They made a controversial point of many things and excluded others who did not share their opinion. Still you could not say that they proclaimed a false doctrine. They were pure in doctrine, but added to God’s Word, rendering it powerless (Matthew 15:6).

A faction or a sect is a group of believers that distinguishes itself from other believers by putting an excessive emphasis on certain parts of the truth. In order to have fellowship with them they require that people embrace their concept about those parts of the truth. A sect comes to existence if the conditions to have fellowship are more than the Scripture requires. Nevertheless not everyone who belongs to a sect is a sectarian or factious man, but the leaders of the group certainly are.

Then Paul tells Titus, and you too, how to deal with a factious man. Note carefully that this is a personal letter and not a letter to a church. Therefore it is about a personal attitude toward a factious man. There is also no mention of the command to ‘remove from among yourselves’ (1 Corinthians 5:13b), but about ‘warning’ and ‘rejecting’. The moment a person exposes himself as factious he must be warned once or twice. Only if it becomes evident that the warnings do not help, it can be determined that a person is a factious person and then rejection should follow. Such a person persists in his deviation in such a way that further efforts to bring him to repentance will be in vain.

Titus 3:11. Titus must reject such a person because he knows that that person “is perverted and is sinning”. Further contact will be harmful to himself (1 Corinthians 15:33). Due to his stubborn attitude the factious man is condemning himself without really being conscious of that.

Titus 3:12. In a totally different tone Paul speaks about some fellow servants in his concluding words. He would love to have Titus with him. But Paul doesn’t want the believers at Crete to be without any leadership. Therefore he promises to send someone to replace Titus. He still doesn’t know whether to send Artemas or Tychicus. Of Artemas we do not know more than what is written here about him. He must have been a faithful fellow worker of Paul. Of Tychicus we know more (Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12). Only when the replacement has arrived Titus could travel to him in Nicopolis, where Paul decided to spend the winter. Then he will be able to continue his journey in spring in the company of Titus.

Titus 3:13. Artemas and Tychicus appear to be fellow workers of the apostle who are able to represent him elsewhere. That doesn’t apply to someone like Apollos. He determines for himself in dependence on the Lord what his task is and where he should go (cf. 1 Corinthians 16:12). It is a danger if you see the way clearly for yourself, to then define it also for others. That is not what Paul does. Zenas and Apollos will also come, but not sent by Paul, but by the Lord.

Paul is not jealous that others come to the area where he has worked, but on the contrary, he is happy about that. He sees no competition, but a supporting one another. Because Zenas has knowledge of the law he is able to respond to the Judaic false teachers. Apollos is mighty in the Scriptures (Acts 18:24). Paul asks Titus to make sure that these two servants will have no lack of anything.

Titus 3:14. The believers in Crete can give their contribution to that. Titus must exhort them to focus on this kind of “good deeds”. Then they will not remain “unfruitful”. “Our people” are in a direct sense all believers in Crete and in the broadest sense all believers on earth. We are not to limit that to those who go ‘with us the same denominational way'.

You can learn to engage in good deeds. Are you also that eager to learn how “to meet pressing needs”? This exhortation becomes increasingly more topical, because we live in a world where people are building their lives for themselves alone more and more. This spirit also affects Christians more and more. That is to the detriment of lost sinners and needy believers.

Titus 3:15. Paul concludes with conveying the greetings to Titus from all who are with him. Wherever he is he has fellowship with other believers. In his turn Titus must greet without distinction all believers in Crete, from Paul and from those who are with him. He presumes that all believers in Crete love him and all who are with him as believers. He wishes grace to all in Crete.

In that way he says goodbye. In that way also you and I may say goodbye to one another. We wish one another on our separate ways that grace will guide us and that we will be aware of that.

Now read Titus 3:7-15 again.

Reflection: What was Titus to avoid and what was he to cooperate with?

Hebrews 10:26

Heirs, Instructions and Greetings

Titus 3:7. Now you get to learn about the purpose of salvation. God has saved you, so that you could become ‘an heir’ “according to [the] hope of eternal life”. In the previous verses you have seen what God has done to that end. He appeared to you in His kindness and love to mankind; He showed you mercy; He cleansed and renewed you. But there was still something else to happen to make you an heir, for as an heir you ought to be fully in accordance with the righteousness of God. As a true heir your ‘right’ to the inheritance is not to be questioned.

The Lord Jesus also took care of that through His work on the cross. He has perfectly fulfilled the right of God. Through faith in Him and His work for your sake God passes on His own righteousness to you (Romans 3:21-22). You are a new creation in Christ. You have new life, life of God. You are a child of God and therefore also an heir of God (Romans 8:17). God sees you in Christ Who became to you righteousness from God (1 Corinthians 1:30). It will be evident that you owe that justification only to God’s “grace” (Romans 3:24).

It is not mentioned here what the inheritance entails. That doesn’t mean that you do not know what the inheritance consists of. It is after all everything that Christ inherits, because we are His fellow heirs (Romans 8:17; Ephesians 3:6). Here the inheritance is connected to ‘the hope of eternal life’. The word ‘hope’ doesn’t indicate insecurity, but focuses you on the future. You will enjoy the inheritance in the same way as you will enjoy eternal life in the time that sin cannot possibly exert its pernicious influence.

You and all believers will then be perfect and therefore the circumstances will also be perfect, without any chance for sin to penetrate again. The full result of the work of Christ will be seen and enjoyed in all His glory and through all eternity. And you may partake of that. That is quite an awesome perspective, isn’t it?

Titus 3:8. What Paul just said is an absolutely trustworthy statement. You can count on it. But it must not stop with nice reflections. Titus must urge that the believers believe this statement and arrange their lives accordingly. Just pass on the things you just learnt to others who also believe in God, which means that they believe Him without questioning His Word. They may not all know this, but if you start to tell them about these things you will notice that they are encouraged and helped by it.

Just like you they will then focus themselves on “good deeds”, which means that they will carefully examine for themselves which good deeds they can do. They will work with deliberation. If you are occupied with good, honorable works you do not harm or burden other people, but on the contrary you are engaged with things that have a “good and profitable” effect for the people in your environment.

Titus 3:9. Concentrating on good deeds prevents you from wasting time on things that are not good. You will avoid those things. Paul mentions some of those things. Titus must avoid “foolish controversies”, which are disputes that are useless and make no sense at all. He must also remain far away from figuring out and discussing about “genealogies” because the wildest fantasies were expressed about them.

He must also not partake of strife and disputes about the Law by the Jewish scribes to add all kinds of commands to it. All such empty rhetoric is without any sense and content. It produces nothing else than hot heads and cold hearts. He who mainly talks about outer things doesn’t understand much of God’s kindness and love to mankind.

Titus 3:10. Among the people who produce such foolishness, “a factious man” can reveal himself just like that. Therefore it is not surprising that in line with this, Paul gives Titus an instruction how he should deal with a factious man. A factious man can be a false teacher (2 Peter 2:1), but not necessarily. The Pharisees were a factious group or a sect (Acts 15:5; Acts 26:5). They made a controversial point of many things and excluded others who did not share their opinion. Still you could not say that they proclaimed a false doctrine. They were pure in doctrine, but added to God’s Word, rendering it powerless (Matthew 15:6).

A faction or a sect is a group of believers that distinguishes itself from other believers by putting an excessive emphasis on certain parts of the truth. In order to have fellowship with them they require that people embrace their concept about those parts of the truth. A sect comes to existence if the conditions to have fellowship are more than the Scripture requires. Nevertheless not everyone who belongs to a sect is a sectarian or factious man, but the leaders of the group certainly are.

Then Paul tells Titus, and you too, how to deal with a factious man. Note carefully that this is a personal letter and not a letter to a church. Therefore it is about a personal attitude toward a factious man. There is also no mention of the command to ‘remove from among yourselves’ (1 Corinthians 5:13b), but about ‘warning’ and ‘rejecting’. The moment a person exposes himself as factious he must be warned once or twice. Only if it becomes evident that the warnings do not help, it can be determined that a person is a factious person and then rejection should follow. Such a person persists in his deviation in such a way that further efforts to bring him to repentance will be in vain.

Titus 3:11. Titus must reject such a person because he knows that that person “is perverted and is sinning”. Further contact will be harmful to himself (1 Corinthians 15:33). Due to his stubborn attitude the factious man is condemning himself without really being conscious of that.

Titus 3:12. In a totally different tone Paul speaks about some fellow servants in his concluding words. He would love to have Titus with him. But Paul doesn’t want the believers at Crete to be without any leadership. Therefore he promises to send someone to replace Titus. He still doesn’t know whether to send Artemas or Tychicus. Of Artemas we do not know more than what is written here about him. He must have been a faithful fellow worker of Paul. Of Tychicus we know more (Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12). Only when the replacement has arrived Titus could travel to him in Nicopolis, where Paul decided to spend the winter. Then he will be able to continue his journey in spring in the company of Titus.

Titus 3:13. Artemas and Tychicus appear to be fellow workers of the apostle who are able to represent him elsewhere. That doesn’t apply to someone like Apollos. He determines for himself in dependence on the Lord what his task is and where he should go (cf. 1 Corinthians 16:12). It is a danger if you see the way clearly for yourself, to then define it also for others. That is not what Paul does. Zenas and Apollos will also come, but not sent by Paul, but by the Lord.

Paul is not jealous that others come to the area where he has worked, but on the contrary, he is happy about that. He sees no competition, but a supporting one another. Because Zenas has knowledge of the law he is able to respond to the Judaic false teachers. Apollos is mighty in the Scriptures (Acts 18:24). Paul asks Titus to make sure that these two servants will have no lack of anything.

Titus 3:14. The believers in Crete can give their contribution to that. Titus must exhort them to focus on this kind of “good deeds”. Then they will not remain “unfruitful”. “Our people” are in a direct sense all believers in Crete and in the broadest sense all believers on earth. We are not to limit that to those who go ‘with us the same denominational way'.

You can learn to engage in good deeds. Are you also that eager to learn how “to meet pressing needs”? This exhortation becomes increasingly more topical, because we live in a world where people are building their lives for themselves alone more and more. This spirit also affects Christians more and more. That is to the detriment of lost sinners and needy believers.

Titus 3:15. Paul concludes with conveying the greetings to Titus from all who are with him. Wherever he is he has fellowship with other believers. In his turn Titus must greet without distinction all believers in Crete, from Paul and from those who are with him. He presumes that all believers in Crete love him and all who are with him as believers. He wishes grace to all in Crete.

In that way he says goodbye. In that way also you and I may say goodbye to one another. We wish one another on our separate ways that grace will guide us and that we will be aware of that.

Now read Titus 3:7-15 again.

Reflection: What was Titus to avoid and what was he to cooperate with?

Hebrews 10:27

Heirs, Instructions and Greetings

Titus 3:7. Now you get to learn about the purpose of salvation. God has saved you, so that you could become ‘an heir’ “according to [the] hope of eternal life”. In the previous verses you have seen what God has done to that end. He appeared to you in His kindness and love to mankind; He showed you mercy; He cleansed and renewed you. But there was still something else to happen to make you an heir, for as an heir you ought to be fully in accordance with the righteousness of God. As a true heir your ‘right’ to the inheritance is not to be questioned.

The Lord Jesus also took care of that through His work on the cross. He has perfectly fulfilled the right of God. Through faith in Him and His work for your sake God passes on His own righteousness to you (Romans 3:21-22). You are a new creation in Christ. You have new life, life of God. You are a child of God and therefore also an heir of God (Romans 8:17). God sees you in Christ Who became to you righteousness from God (1 Corinthians 1:30). It will be evident that you owe that justification only to God’s “grace” (Romans 3:24).

It is not mentioned here what the inheritance entails. That doesn’t mean that you do not know what the inheritance consists of. It is after all everything that Christ inherits, because we are His fellow heirs (Romans 8:17; Ephesians 3:6). Here the inheritance is connected to ‘the hope of eternal life’. The word ‘hope’ doesn’t indicate insecurity, but focuses you on the future. You will enjoy the inheritance in the same way as you will enjoy eternal life in the time that sin cannot possibly exert its pernicious influence.

You and all believers will then be perfect and therefore the circumstances will also be perfect, without any chance for sin to penetrate again. The full result of the work of Christ will be seen and enjoyed in all His glory and through all eternity. And you may partake of that. That is quite an awesome perspective, isn’t it?

Titus 3:8. What Paul just said is an absolutely trustworthy statement. You can count on it. But it must not stop with nice reflections. Titus must urge that the believers believe this statement and arrange their lives accordingly. Just pass on the things you just learnt to others who also believe in God, which means that they believe Him without questioning His Word. They may not all know this, but if you start to tell them about these things you will notice that they are encouraged and helped by it.

Just like you they will then focus themselves on “good deeds”, which means that they will carefully examine for themselves which good deeds they can do. They will work with deliberation. If you are occupied with good, honorable works you do not harm or burden other people, but on the contrary you are engaged with things that have a “good and profitable” effect for the people in your environment.

Titus 3:9. Concentrating on good deeds prevents you from wasting time on things that are not good. You will avoid those things. Paul mentions some of those things. Titus must avoid “foolish controversies”, which are disputes that are useless and make no sense at all. He must also remain far away from figuring out and discussing about “genealogies” because the wildest fantasies were expressed about them.

He must also not partake of strife and disputes about the Law by the Jewish scribes to add all kinds of commands to it. All such empty rhetoric is without any sense and content. It produces nothing else than hot heads and cold hearts. He who mainly talks about outer things doesn’t understand much of God’s kindness and love to mankind.

Titus 3:10. Among the people who produce such foolishness, “a factious man” can reveal himself just like that. Therefore it is not surprising that in line with this, Paul gives Titus an instruction how he should deal with a factious man. A factious man can be a false teacher (2 Peter 2:1), but not necessarily. The Pharisees were a factious group or a sect (Acts 15:5; Acts 26:5). They made a controversial point of many things and excluded others who did not share their opinion. Still you could not say that they proclaimed a false doctrine. They were pure in doctrine, but added to God’s Word, rendering it powerless (Matthew 15:6).

A faction or a sect is a group of believers that distinguishes itself from other believers by putting an excessive emphasis on certain parts of the truth. In order to have fellowship with them they require that people embrace their concept about those parts of the truth. A sect comes to existence if the conditions to have fellowship are more than the Scripture requires. Nevertheless not everyone who belongs to a sect is a sectarian or factious man, but the leaders of the group certainly are.

Then Paul tells Titus, and you too, how to deal with a factious man. Note carefully that this is a personal letter and not a letter to a church. Therefore it is about a personal attitude toward a factious man. There is also no mention of the command to ‘remove from among yourselves’ (1 Corinthians 5:13b), but about ‘warning’ and ‘rejecting’. The moment a person exposes himself as factious he must be warned once or twice. Only if it becomes evident that the warnings do not help, it can be determined that a person is a factious person and then rejection should follow. Such a person persists in his deviation in such a way that further efforts to bring him to repentance will be in vain.

Titus 3:11. Titus must reject such a person because he knows that that person “is perverted and is sinning”. Further contact will be harmful to himself (1 Corinthians 15:33). Due to his stubborn attitude the factious man is condemning himself without really being conscious of that.

Titus 3:12. In a totally different tone Paul speaks about some fellow servants in his concluding words. He would love to have Titus with him. But Paul doesn’t want the believers at Crete to be without any leadership. Therefore he promises to send someone to replace Titus. He still doesn’t know whether to send Artemas or Tychicus. Of Artemas we do not know more than what is written here about him. He must have been a faithful fellow worker of Paul. Of Tychicus we know more (Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12). Only when the replacement has arrived Titus could travel to him in Nicopolis, where Paul decided to spend the winter. Then he will be able to continue his journey in spring in the company of Titus.

Titus 3:13. Artemas and Tychicus appear to be fellow workers of the apostle who are able to represent him elsewhere. That doesn’t apply to someone like Apollos. He determines for himself in dependence on the Lord what his task is and where he should go (cf. 1 Corinthians 16:12). It is a danger if you see the way clearly for yourself, to then define it also for others. That is not what Paul does. Zenas and Apollos will also come, but not sent by Paul, but by the Lord.

Paul is not jealous that others come to the area where he has worked, but on the contrary, he is happy about that. He sees no competition, but a supporting one another. Because Zenas has knowledge of the law he is able to respond to the Judaic false teachers. Apollos is mighty in the Scriptures (Acts 18:24). Paul asks Titus to make sure that these two servants will have no lack of anything.

Titus 3:14. The believers in Crete can give their contribution to that. Titus must exhort them to focus on this kind of “good deeds”. Then they will not remain “unfruitful”. “Our people” are in a direct sense all believers in Crete and in the broadest sense all believers on earth. We are not to limit that to those who go ‘with us the same denominational way'.

You can learn to engage in good deeds. Are you also that eager to learn how “to meet pressing needs”? This exhortation becomes increasingly more topical, because we live in a world where people are building their lives for themselves alone more and more. This spirit also affects Christians more and more. That is to the detriment of lost sinners and needy believers.

Titus 3:15. Paul concludes with conveying the greetings to Titus from all who are with him. Wherever he is he has fellowship with other believers. In his turn Titus must greet without distinction all believers in Crete, from Paul and from those who are with him. He presumes that all believers in Crete love him and all who are with him as believers. He wishes grace to all in Crete.

In that way he says goodbye. In that way also you and I may say goodbye to one another. We wish one another on our separate ways that grace will guide us and that we will be aware of that.

Now read Titus 3:7-15 again.

Reflection: What was Titus to avoid and what was he to cooperate with?

Hebrews 10:30

Introduction

Like the first and the second letter to Timothy and the letter to Titus this letter is also written to a person and that is to Philemon. Nevertheless this one has a unique position between the letters that are addressed to persons.

Timothy and Titus received instructions regarding their personal behavior in the church. Paul taught them how they should deal with several situations and what to tell the believers. Those letters are of great importance to you as well. You learn by it what your personal behavior as a Christian should be in a Christianity where there is great confusion. You receive instructions on how you should function to the honor of God and to a blessing to the people around you.

The letter to Philemon has a totally different content. You do not find any doctrinal teaching in it. This letter is only about a practical matter. Paul addresses in this letter a believing master, Philemon, about a bondservant, Onesimus, who ran away from him and who is sent back by him, Paul. It is a letter about a slave who is in debt to his master. Paul intends to help that master to receive his slave, who has wronged him, in love. In this letter you see that the Christian faith not only consists of what you believe, but also of how you practice the faith.

It is not only about having a knowledge of God and the Lord Jesus, but also about exhibiting the features of God and the Lord Jesus. As an apostle Paul could have demanded that Philemon should accept Onesimus back and even release him. But Paul does not take his position as apostle here. He wants to show the practical application of the teaching. He shows that it is not only important that you speak about the truth; it is also that and how you apply the truth in practice. It is not only about saying the good thing, but also that you say it well. It is the tone that makes the music.

You may think: ‘What could I learn from an event that lies so far away from my world of life? It would be more helpful if I learn to know my position in Christ and how to show that in my life than knowing how Philemon should receive his slave.’ That would be a logical error. Precisely the letter to Philemon grants us, like no other letter, an example of how you are to show your position in Christ.

Although the letter does not consist of any doctrinal teaching, you will notice that it could only be written by somebody who has absorbed the whole truth in his heart. When you are reading this letter you will taste that the whole life and the whole mind of the writer are permeated with what he is in Christ. He applies in practice what he writes about the truth of the one body (the letter to the Ephesians) and the mind of Christ (the letter to the Philippians) and the new man (the letter to the Ephesians and the letter to the Colossians).

What is described here ought to be the daily practice of the believers in comparable situations. Although we do not have to do with slavery you may have to do with situations where another person owes you something, like Onesimus did to Philemon. It can be the case that you know of other people who find themselves in such situations. You may take a mediating role then, like Paul mediates here between Onesimus and Philemon. We learn from this letter how we should deal with such situations. That is the purpose of this letter and it should be read in that way.

In this letter you will search in vain for instructions on how to deal with slavery or how you should look at it. It is not about that at all. Christendom does not change circumstances, but the hearts of men. But even when the heart has been changed it does not mean that the believer willingly submits himself to the circumstances. I actually find it quite difficult sometimes how to deal with the injustice that is done towards me. That also indeed depends on the nature of the injustice. In this letter it is about stealing possessions and the refusal of bearing responsibilities.

There is another injustice where something is being taken away in a much deeper sense. Then I think of physical abuse or the manipulation of your will. It will be evident that this injustice is of another kind than the injustice that induced this letter. But in case you do have to do with this terrible injustice, then you need to learn how to deal with it also. That will be quite a difficult process, but with help from the Lord and from the people you trust, you can achieve a lot.

Philemon most apparently lived in Colossae, as it can be derived from the letter to the church there (Colossians 4:9). Therefore there is a strong relation between the letter to Philemon and the letter to the Colossians. There is something else that indicated a strong relation between the letter to Philemon on the one hand and the letter to the Ephesians and the letter to the Colossians on the other hand. In the letter to the Ephesians and the letter to the Colossians the masters of the slaves are actually addressed as such (Ephesians 6:9; Colossians 4:1). Philemon is a master like that and he is also directly addressed.

It seems that he came to faith through the service of Paul. That is what you actually could read between the lines in Philemon 1:19. Paul had never been in Colossae (Colossians 2:1) and must have met Philemon somewhere else. That encounter or those encounters ultimately led to his conversion. Afterwards he worked together with Paul and also with Timothy (Philemon 1:1).

Here Philemon is back at Colossae. It is most likely that the woman who is mentioned here, Apphia, is his wife. It has been assumed that Archippus is his son, but that is no more than an assumption. Philemon must have had a fairly large house, for the church gathers together in his house. The fact that he has at least one slave, Onesimus, may imply that he is not impecunious.

Onesimus is the issue in this letter. Onesimus was an unconverted slave who had fled. He certainly did not flee because of a cruel treatment by Philemon. I think the problem was with himself. To all outward appearances he was an unprofitable boy (Philemon 1:11). Before his conversion he did not justify his name, for the name Onesimus means ‘profitable’. It even appears that he became a thief.

Philemon actually did not chain him, but contrarily gave him freedom to a large extent. Philemon had confidence in him. Onesimus seriously misused that confidence. He not only ran away at a certain moment, but he properly equipped himself. He had to make the best of life, right? He might have justified himself by thinking that he did not take more than the outstanding payment with him. A person who is not being guided by the Lord can have the weirdest ideas about ‘mine and thine’ and will also act accordingly.

It is not told whether he aimed to go to Rome or whether he arrived there after a ramble. Anyway the Lord led it in such a way that he met the apostle there. It is possible that he ‘accidentally’ bumped into the apostle. He ended up into conversation with him and the Lord opened his heart so that he came to conversion. It is also not unthinkable that on his own initiative he searched the apostle about whom he must have heard a lot in the house of Philemon. The Lord might have made his conscience restless and reminded him of Paul who had been imprisoned somewhere in Rome.

What is definitely sure is that he came to conversion by Paul in prison and through the service of Paul (Philemon 1:10). Due to that his relation with God turned out well. Now he still had to put things right in his relation with Philemon. He still had a way to go regarding that.

So you see that through conversion not all problems disappear at once. Conversion is the beginning of a new life. From that moment growing in faith and abandoning the past go hand in hand. Everything of which you know or through which you later see that you wronged someone, you need to put right. That’s why after my conversion I went to the owner of a shop where I as a youngster regularly stole candy. I had an amount with me as a payment. That was, as far as I can remember, by no means the value of the stolen candy, but the owner accepted the payment I had with me and forgave me.

Apparently Onesimus did not think with joy about returning to his master. Nevertheless he acknowledged the necessity of it, probably after he was convinced by Paul. Paul also promised him his unconditional support. He took the responsibility to help Onesimus towards Philemon.

The way he does that is not of the kind that we mean when we are talking about ‘making a plea for somebody’. He did not simply send Onesimus back, but he sent him back with a letter of recommendation. In that letter Paul testifies of the genuineness of Onesimus’ conversion and of the many profits that he received from him after his conversion. You can learn from Paul in this. You can examine in which way you could help and encourage somebody who is dealing with such a situation like that of Onesimus.

You can also learn from Onesimus. By nature you are also a runaway Onesimus, who was unprofitable and of no use at all (Romans 3:12). That has been changed by your conversion. By the power of the Holy Spirit you are now able to be profitable to your environment. That you have changed is most striking for your daily environment, like at home, at school or at your work. Precisely where Onesimus was as a slave he now can show that he is profitable.

That is the way how God sends us back to our environment, our family, working place, in order to be a witness there, to be profitable for the Lord (Mark 5:19). You and I are God’s ‘Onesimus’.

Now read the letter thoroughly one more time.

Reflection: Have you made right, as far as you can recall, the injustice you have done towards others?

Senders, Recipients and Blessing

Philemon 1:1. As it is remarked in the introduction Paul doesn’t take the position of an apostle here. If he had done that, he would have taken his authority as a starting point for what he is going to write. He could have done that, as he later says in Philemon 1:8. Still he does not do that on this occasion. The point is that he is not intending to make known or to defend the truth, but it is about something else.

He wants to reach the heart of Philemon; he wants to have a heart-to-heart contact with him. Therefore he doesn’t look at the different positions they have in the church, but what they possess together. Paul wants to talk with Philemon from the grace they both have received from God. Actually Paul takes still a lower step by adopting the attitude of somebody who is asking Philemon for a favor.

From that attitude he intends to express his feelings and wants to appeal to those of Philemon about someone they both know and that is Onesimus. But each of them knows him differently. Philemon knows Onesimus from the past, Paul knows him from the present. Between the past and present lies the conversion of Onesimus. Paul knows the good consequences of his conversion. Philemon only knows his past life and its adverse results. Paul knows about that. Therefore he doesn’t wipe Onesimus’ past clean or try to pretend that it was not that bad. The only thing he wants is to persuade Philemon to forgive Onesimus and accept him back. That’s why he adopts this humble attitude.

In that way he shows Philemon how he desires that Philemon, the master, deals with Onesimus, the runaway slave. In this way Philemon can show the grace of the apostle, or better said the grace of the Lord. The Lord has humbled Himself more than anyone ever did. Not that He sacrificed anything of what He Himself is. But He was able to do something in His humiliation that absolutely could not be done in any other way. That is to impress the heart of His own by His graceful dealings (John 13:13-15). In the same way Paul could not deny his apostleship, but he could bypass it for this moment and give an example of a loving approach. In that humble attitude he can plea instead of command.

So Paul doesn’t present himself as an apostle, but as a “prisoner of Christ Jesus”. That must have already directly touched the heart of Philemon. The sender of the letter is someone who endures that pain for the sake of Christ. You can also tell the difference between a letter of someone for whom everything is going very well and a letter of someone who has (had) to go through many hardships. I assume that the one of the latter impresses you more.

Paul also says in other words that he is not a prisoner of men. People are just instruments in the hand of the Lord. Paul knows perfectly well to be in the hand of the Lord. He is not a plaything of destiny with the result to be a prisoner now. No, the Lord has brought him there, in order to have fellowship with this ‘elected vessel’ and to share the deepest thoughts of His heart with the apostle. Due to that we now have three letters that inform us about the richest blessings of the Christian: the letter to the Ephesians, the letter to the Philippians and the letter to the Colossians.

In a special way Paul in his imprisonment also has fellowship with a brother like Epaphras, who shares in his imprisonment (Philemon 1:23; Colossians 4:12). And in this letter we also see how his heart is related with Onesimus, who serves him in his imprisonment.

There is another sender, Timothy. Timothy is not an apostle, but he nevertheless has a special position in the church. But here also there is no mention of that special position. Timothy is presented as a “brother”, an indication which you may see as a title, which also applies to Philemon. It is a title of great significance. In a general sense the sisters are also meant with ‘brothers’. You see that actually when you know that the Lord Jesus is not ashamed to call us His brothers (Hebrews 2:11-12). In that way He relates Himself to all the believers.

Paul uses this title several times in order to appeal to the heart of Philemon (Philemon 1:7; 20). This is how Paul was addressed by Ananias directly after his conversion (Acts 9:17). And during the time of his service the heart of the apostle always sought rest in the fellowship of the brothers and sisters.

We are each other’s brothers through all eternity. It is an eternal family relationship that has arisen through the work of the Lord Jesus. His first expression of joy after He fulfilled the work of redemption is: “Go to My brethren.” The fellowship of the believers with their Father and God is that of the Lord Jesus with His Father and God (John 20:17).

Paul addresses Philemon. That name means ‘one who loves’ or ‘rich in love’. He is worthy of that name, as it appears from Philemon 1:5. He is rich in love and has shown his love to others. Therefore it is inevitable for others to love him. He who loves is also loved himself. Paul has experienced his love (Philemon 1:7) and calls him “beloved”. Philemon is loved by God, by Paul and Timothy and by all who have noticed the love of Philemon.

The love of Philemon also goes out to the work of the Lord. He is a “fellow worker” of Paul and Timothy in the service for the Lord. This is again a proof that Paul mentions everything by which he can relate himself with Philemon.

Philemon 1:2. It doesn’t seem farfetched to me to assume that Apphia is the wife of Philemon. It is the only time that the apostle mentions the name of a woman in the salutation of his letters. That would be not appropriate on other occasions, but here it is very appropriate. Apphia has also been a victim, maybe the greatest victim. She lost a servant. Paul also adds something to her name. He calls her “sister”, with which he indicates the precious bond of faith in the Lord Jesus through which they are related to one another. There is also nothing here that indicates that Paul has a higher position in the church.

Archippus was probably a housemate, otherwise he would not have been mentioned together with the heads of the family in the salutation. It has been assumed that he was their son. There are no indications of that. He might have stayed with them in their house for some time, maybe because he needed some rest and recovery of strength. After all he is a partaker of the fight for the gospel. It may even be the case that he had difficulty with taking part again in the fight. He actually had to be exhorted to fulfill his task (Colossians 4:17).

By mentioning these names he expresses that they have fellowship with each other, that they share a common possession together. Through Christ they are related to one another and have interest in one another. This fellowship goes right through all differences that may be in social positions, in gender, in language. In the light of the cross all differences are resolved. In the new creation God is all things in all. In Christ there is no Jew (Paul), nor Greek (Philemon) and nor slave (Onesimus) nor free (Philemon) (Galatians 3:28).

The church in the house of Philemon is also involved with this matter. They undoubtedly had knowledge of what had happened. When Onesimus comes back they should also know how that happened. They will also know that a new brother has been added to them. The whole church must welcome this runaway slave in the mind of Christ.

In the letter to the Colossians Paul writes nothing about Onesimus as a runaway slave. There he only presents him as a faithful and beloved brother (Colossians 4:9). The problem between Onesimus and Philemon should be made known to the ones who are directly involved.

The church in the house of Philemon is not what is called today in the Western world, a ‘house church’. A house church can arise because of several reasons. It consists of a number of believers who regularly gather in a house, in order to share something with one another about the faith in Christ. Each house church stands by itself. People especially appreciate the small scale and therefore experience the personal attention more.

It is certainly not unbiblical to form a house church, but it is not being a church as you encounter it in the Bible. A church in the biblical sense considers the regulations that are particularly given in the letter to the Corinthians on the gathering of the church. That also happened in the house of Philemon and in other cases where there is mention of a ‘church in a house’ (cf. Romans 16:5; 1 Corinthians 16:19; Colossians 4:15).

In the Bible there is mention of the church at a certain place. In that place believers may come together in different locations, but that doesn’t mean that there are more churches in that place. This is how the first Christians gathered together to break bread in many locations in Jerusalem (Acts 2:46). It was indeed not possible to gather together with those other thousands of believers at one place in Jerusalem. Nevertheless the Scripture always speaks about the church in Jerusalem and not about the churches in Jerusalem.

The house of Philemon is situated at Colossae. There is the church. The fact that people gather together at two places in Colossae doesn’t mean that at one place (a certain building) there is a large ‘real’ church and at the other place (in that house) there is a house church. Both places together are the one church at Colossae.

Philemon 1:3. Paul concludes his salutation with the well-known greeting. “Grace” is the unmerited favor with which God and the Lord Jesus have saved us and with which They stand beside us. “Peace” is the result of it. It is the rest in view of all circumstances, due to the awareness that everything is in the hand of “God our Father”, that makes you aware of His love for His children. The same goes for “the Lord Jesus Christ” Who is the Lord of His servants.

Now read Philemon: 1-3 again.

Reflection: What is the difference between the salutation of this letter and that in other letters and why?

Hebrews 10:31

Introduction

Like the first and the second letter to Timothy and the letter to Titus this letter is also written to a person and that is to Philemon. Nevertheless this one has a unique position between the letters that are addressed to persons.

Timothy and Titus received instructions regarding their personal behavior in the church. Paul taught them how they should deal with several situations and what to tell the believers. Those letters are of great importance to you as well. You learn by it what your personal behavior as a Christian should be in a Christianity where there is great confusion. You receive instructions on how you should function to the honor of God and to a blessing to the people around you.

The letter to Philemon has a totally different content. You do not find any doctrinal teaching in it. This letter is only about a practical matter. Paul addresses in this letter a believing master, Philemon, about a bondservant, Onesimus, who ran away from him and who is sent back by him, Paul. It is a letter about a slave who is in debt to his master. Paul intends to help that master to receive his slave, who has wronged him, in love. In this letter you see that the Christian faith not only consists of what you believe, but also of how you practice the faith.

It is not only about having a knowledge of God and the Lord Jesus, but also about exhibiting the features of God and the Lord Jesus. As an apostle Paul could have demanded that Philemon should accept Onesimus back and even release him. But Paul does not take his position as apostle here. He wants to show the practical application of the teaching. He shows that it is not only important that you speak about the truth; it is also that and how you apply the truth in practice. It is not only about saying the good thing, but also that you say it well. It is the tone that makes the music.

You may think: ‘What could I learn from an event that lies so far away from my world of life? It would be more helpful if I learn to know my position in Christ and how to show that in my life than knowing how Philemon should receive his slave.’ That would be a logical error. Precisely the letter to Philemon grants us, like no other letter, an example of how you are to show your position in Christ.

Although the letter does not consist of any doctrinal teaching, you will notice that it could only be written by somebody who has absorbed the whole truth in his heart. When you are reading this letter you will taste that the whole life and the whole mind of the writer are permeated with what he is in Christ. He applies in practice what he writes about the truth of the one body (the letter to the Ephesians) and the mind of Christ (the letter to the Philippians) and the new man (the letter to the Ephesians and the letter to the Colossians).

What is described here ought to be the daily practice of the believers in comparable situations. Although we do not have to do with slavery you may have to do with situations where another person owes you something, like Onesimus did to Philemon. It can be the case that you know of other people who find themselves in such situations. You may take a mediating role then, like Paul mediates here between Onesimus and Philemon. We learn from this letter how we should deal with such situations. That is the purpose of this letter and it should be read in that way.

In this letter you will search in vain for instructions on how to deal with slavery or how you should look at it. It is not about that at all. Christendom does not change circumstances, but the hearts of men. But even when the heart has been changed it does not mean that the believer willingly submits himself to the circumstances. I actually find it quite difficult sometimes how to deal with the injustice that is done towards me. That also indeed depends on the nature of the injustice. In this letter it is about stealing possessions and the refusal of bearing responsibilities.

There is another injustice where something is being taken away in a much deeper sense. Then I think of physical abuse or the manipulation of your will. It will be evident that this injustice is of another kind than the injustice that induced this letter. But in case you do have to do with this terrible injustice, then you need to learn how to deal with it also. That will be quite a difficult process, but with help from the Lord and from the people you trust, you can achieve a lot.

Philemon most apparently lived in Colossae, as it can be derived from the letter to the church there (Colossians 4:9). Therefore there is a strong relation between the letter to Philemon and the letter to the Colossians. There is something else that indicated a strong relation between the letter to Philemon on the one hand and the letter to the Ephesians and the letter to the Colossians on the other hand. In the letter to the Ephesians and the letter to the Colossians the masters of the slaves are actually addressed as such (Ephesians 6:9; Colossians 4:1). Philemon is a master like that and he is also directly addressed.

It seems that he came to faith through the service of Paul. That is what you actually could read between the lines in Philemon 1:19. Paul had never been in Colossae (Colossians 2:1) and must have met Philemon somewhere else. That encounter or those encounters ultimately led to his conversion. Afterwards he worked together with Paul and also with Timothy (Philemon 1:1).

Here Philemon is back at Colossae. It is most likely that the woman who is mentioned here, Apphia, is his wife. It has been assumed that Archippus is his son, but that is no more than an assumption. Philemon must have had a fairly large house, for the church gathers together in his house. The fact that he has at least one slave, Onesimus, may imply that he is not impecunious.

Onesimus is the issue in this letter. Onesimus was an unconverted slave who had fled. He certainly did not flee because of a cruel treatment by Philemon. I think the problem was with himself. To all outward appearances he was an unprofitable boy (Philemon 1:11). Before his conversion he did not justify his name, for the name Onesimus means ‘profitable’. It even appears that he became a thief.

Philemon actually did not chain him, but contrarily gave him freedom to a large extent. Philemon had confidence in him. Onesimus seriously misused that confidence. He not only ran away at a certain moment, but he properly equipped himself. He had to make the best of life, right? He might have justified himself by thinking that he did not take more than the outstanding payment with him. A person who is not being guided by the Lord can have the weirdest ideas about ‘mine and thine’ and will also act accordingly.

It is not told whether he aimed to go to Rome or whether he arrived there after a ramble. Anyway the Lord led it in such a way that he met the apostle there. It is possible that he ‘accidentally’ bumped into the apostle. He ended up into conversation with him and the Lord opened his heart so that he came to conversion. It is also not unthinkable that on his own initiative he searched the apostle about whom he must have heard a lot in the house of Philemon. The Lord might have made his conscience restless and reminded him of Paul who had been imprisoned somewhere in Rome.

What is definitely sure is that he came to conversion by Paul in prison and through the service of Paul (Philemon 1:10). Due to that his relation with God turned out well. Now he still had to put things right in his relation with Philemon. He still had a way to go regarding that.

So you see that through conversion not all problems disappear at once. Conversion is the beginning of a new life. From that moment growing in faith and abandoning the past go hand in hand. Everything of which you know or through which you later see that you wronged someone, you need to put right. That’s why after my conversion I went to the owner of a shop where I as a youngster regularly stole candy. I had an amount with me as a payment. That was, as far as I can remember, by no means the value of the stolen candy, but the owner accepted the payment I had with me and forgave me.

Apparently Onesimus did not think with joy about returning to his master. Nevertheless he acknowledged the necessity of it, probably after he was convinced by Paul. Paul also promised him his unconditional support. He took the responsibility to help Onesimus towards Philemon.

The way he does that is not of the kind that we mean when we are talking about ‘making a plea for somebody’. He did not simply send Onesimus back, but he sent him back with a letter of recommendation. In that letter Paul testifies of the genuineness of Onesimus’ conversion and of the many profits that he received from him after his conversion. You can learn from Paul in this. You can examine in which way you could help and encourage somebody who is dealing with such a situation like that of Onesimus.

You can also learn from Onesimus. By nature you are also a runaway Onesimus, who was unprofitable and of no use at all (Romans 3:12). That has been changed by your conversion. By the power of the Holy Spirit you are now able to be profitable to your environment. That you have changed is most striking for your daily environment, like at home, at school or at your work. Precisely where Onesimus was as a slave he now can show that he is profitable.

That is the way how God sends us back to our environment, our family, working place, in order to be a witness there, to be profitable for the Lord (Mark 5:19). You and I are God’s ‘Onesimus’.

Now read the letter thoroughly one more time.

Reflection: Have you made right, as far as you can recall, the injustice you have done towards others?

Senders, Recipients and Blessing

Philemon 1:1. As it is remarked in the introduction Paul doesn’t take the position of an apostle here. If he had done that, he would have taken his authority as a starting point for what he is going to write. He could have done that, as he later says in Philemon 1:8. Still he does not do that on this occasion. The point is that he is not intending to make known or to defend the truth, but it is about something else.

He wants to reach the heart of Philemon; he wants to have a heart-to-heart contact with him. Therefore he doesn’t look at the different positions they have in the church, but what they possess together. Paul wants to talk with Philemon from the grace they both have received from God. Actually Paul takes still a lower step by adopting the attitude of somebody who is asking Philemon for a favor.

From that attitude he intends to express his feelings and wants to appeal to those of Philemon about someone they both know and that is Onesimus. But each of them knows him differently. Philemon knows Onesimus from the past, Paul knows him from the present. Between the past and present lies the conversion of Onesimus. Paul knows the good consequences of his conversion. Philemon only knows his past life and its adverse results. Paul knows about that. Therefore he doesn’t wipe Onesimus’ past clean or try to pretend that it was not that bad. The only thing he wants is to persuade Philemon to forgive Onesimus and accept him back. That’s why he adopts this humble attitude.

In that way he shows Philemon how he desires that Philemon, the master, deals with Onesimus, the runaway slave. In this way Philemon can show the grace of the apostle, or better said the grace of the Lord. The Lord has humbled Himself more than anyone ever did. Not that He sacrificed anything of what He Himself is. But He was able to do something in His humiliation that absolutely could not be done in any other way. That is to impress the heart of His own by His graceful dealings (John 13:13-15). In the same way Paul could not deny his apostleship, but he could bypass it for this moment and give an example of a loving approach. In that humble attitude he can plea instead of command.

So Paul doesn’t present himself as an apostle, but as a “prisoner of Christ Jesus”. That must have already directly touched the heart of Philemon. The sender of the letter is someone who endures that pain for the sake of Christ. You can also tell the difference between a letter of someone for whom everything is going very well and a letter of someone who has (had) to go through many hardships. I assume that the one of the latter impresses you more.

Paul also says in other words that he is not a prisoner of men. People are just instruments in the hand of the Lord. Paul knows perfectly well to be in the hand of the Lord. He is not a plaything of destiny with the result to be a prisoner now. No, the Lord has brought him there, in order to have fellowship with this ‘elected vessel’ and to share the deepest thoughts of His heart with the apostle. Due to that we now have three letters that inform us about the richest blessings of the Christian: the letter to the Ephesians, the letter to the Philippians and the letter to the Colossians.

In a special way Paul in his imprisonment also has fellowship with a brother like Epaphras, who shares in his imprisonment (Philemon 1:23; Colossians 4:12). And in this letter we also see how his heart is related with Onesimus, who serves him in his imprisonment.

There is another sender, Timothy. Timothy is not an apostle, but he nevertheless has a special position in the church. But here also there is no mention of that special position. Timothy is presented as a “brother”, an indication which you may see as a title, which also applies to Philemon. It is a title of great significance. In a general sense the sisters are also meant with ‘brothers’. You see that actually when you know that the Lord Jesus is not ashamed to call us His brothers (Hebrews 2:11-12). In that way He relates Himself to all the believers.

Paul uses this title several times in order to appeal to the heart of Philemon (Philemon 1:7; 20). This is how Paul was addressed by Ananias directly after his conversion (Acts 9:17). And during the time of his service the heart of the apostle always sought rest in the fellowship of the brothers and sisters.

We are each other’s brothers through all eternity. It is an eternal family relationship that has arisen through the work of the Lord Jesus. His first expression of joy after He fulfilled the work of redemption is: “Go to My brethren.” The fellowship of the believers with their Father and God is that of the Lord Jesus with His Father and God (John 20:17).

Paul addresses Philemon. That name means ‘one who loves’ or ‘rich in love’. He is worthy of that name, as it appears from Philemon 1:5. He is rich in love and has shown his love to others. Therefore it is inevitable for others to love him. He who loves is also loved himself. Paul has experienced his love (Philemon 1:7) and calls him “beloved”. Philemon is loved by God, by Paul and Timothy and by all who have noticed the love of Philemon.

The love of Philemon also goes out to the work of the Lord. He is a “fellow worker” of Paul and Timothy in the service for the Lord. This is again a proof that Paul mentions everything by which he can relate himself with Philemon.

Philemon 1:2. It doesn’t seem farfetched to me to assume that Apphia is the wife of Philemon. It is the only time that the apostle mentions the name of a woman in the salutation of his letters. That would be not appropriate on other occasions, but here it is very appropriate. Apphia has also been a victim, maybe the greatest victim. She lost a servant. Paul also adds something to her name. He calls her “sister”, with which he indicates the precious bond of faith in the Lord Jesus through which they are related to one another. There is also nothing here that indicates that Paul has a higher position in the church.

Archippus was probably a housemate, otherwise he would not have been mentioned together with the heads of the family in the salutation. It has been assumed that he was their son. There are no indications of that. He might have stayed with them in their house for some time, maybe because he needed some rest and recovery of strength. After all he is a partaker of the fight for the gospel. It may even be the case that he had difficulty with taking part again in the fight. He actually had to be exhorted to fulfill his task (Colossians 4:17).

By mentioning these names he expresses that they have fellowship with each other, that they share a common possession together. Through Christ they are related to one another and have interest in one another. This fellowship goes right through all differences that may be in social positions, in gender, in language. In the light of the cross all differences are resolved. In the new creation God is all things in all. In Christ there is no Jew (Paul), nor Greek (Philemon) and nor slave (Onesimus) nor free (Philemon) (Galatians 3:28).

The church in the house of Philemon is also involved with this matter. They undoubtedly had knowledge of what had happened. When Onesimus comes back they should also know how that happened. They will also know that a new brother has been added to them. The whole church must welcome this runaway slave in the mind of Christ.

In the letter to the Colossians Paul writes nothing about Onesimus as a runaway slave. There he only presents him as a faithful and beloved brother (Colossians 4:9). The problem between Onesimus and Philemon should be made known to the ones who are directly involved.

The church in the house of Philemon is not what is called today in the Western world, a ‘house church’. A house church can arise because of several reasons. It consists of a number of believers who regularly gather in a house, in order to share something with one another about the faith in Christ. Each house church stands by itself. People especially appreciate the small scale and therefore experience the personal attention more.

It is certainly not unbiblical to form a house church, but it is not being a church as you encounter it in the Bible. A church in the biblical sense considers the regulations that are particularly given in the letter to the Corinthians on the gathering of the church. That also happened in the house of Philemon and in other cases where there is mention of a ‘church in a house’ (cf. Romans 16:5; 1 Corinthians 16:19; Colossians 4:15).

In the Bible there is mention of the church at a certain place. In that place believers may come together in different locations, but that doesn’t mean that there are more churches in that place. This is how the first Christians gathered together to break bread in many locations in Jerusalem (Acts 2:46). It was indeed not possible to gather together with those other thousands of believers at one place in Jerusalem. Nevertheless the Scripture always speaks about the church in Jerusalem and not about the churches in Jerusalem.

The house of Philemon is situated at Colossae. There is the church. The fact that people gather together at two places in Colossae doesn’t mean that at one place (a certain building) there is a large ‘real’ church and at the other place (in that house) there is a house church. Both places together are the one church at Colossae.

Philemon 1:3. Paul concludes his salutation with the well-known greeting. “Grace” is the unmerited favor with which God and the Lord Jesus have saved us and with which They stand beside us. “Peace” is the result of it. It is the rest in view of all circumstances, due to the awareness that everything is in the hand of “God our Father”, that makes you aware of His love for His children. The same goes for “the Lord Jesus Christ” Who is the Lord of His servants.

Now read Philemon: 1-3 again.

Reflection: What is the difference between the salutation of this letter and that in other letters and why?

Hebrews 10:32

Introduction

Like the first and the second letter to Timothy and the letter to Titus this letter is also written to a person and that is to Philemon. Nevertheless this one has a unique position between the letters that are addressed to persons.

Timothy and Titus received instructions regarding their personal behavior in the church. Paul taught them how they should deal with several situations and what to tell the believers. Those letters are of great importance to you as well. You learn by it what your personal behavior as a Christian should be in a Christianity where there is great confusion. You receive instructions on how you should function to the honor of God and to a blessing to the people around you.

The letter to Philemon has a totally different content. You do not find any doctrinal teaching in it. This letter is only about a practical matter. Paul addresses in this letter a believing master, Philemon, about a bondservant, Onesimus, who ran away from him and who is sent back by him, Paul. It is a letter about a slave who is in debt to his master. Paul intends to help that master to receive his slave, who has wronged him, in love. In this letter you see that the Christian faith not only consists of what you believe, but also of how you practice the faith.

It is not only about having a knowledge of God and the Lord Jesus, but also about exhibiting the features of God and the Lord Jesus. As an apostle Paul could have demanded that Philemon should accept Onesimus back and even release him. But Paul does not take his position as apostle here. He wants to show the practical application of the teaching. He shows that it is not only important that you speak about the truth; it is also that and how you apply the truth in practice. It is not only about saying the good thing, but also that you say it well. It is the tone that makes the music.

You may think: ‘What could I learn from an event that lies so far away from my world of life? It would be more helpful if I learn to know my position in Christ and how to show that in my life than knowing how Philemon should receive his slave.’ That would be a logical error. Precisely the letter to Philemon grants us, like no other letter, an example of how you are to show your position in Christ.

Although the letter does not consist of any doctrinal teaching, you will notice that it could only be written by somebody who has absorbed the whole truth in his heart. When you are reading this letter you will taste that the whole life and the whole mind of the writer are permeated with what he is in Christ. He applies in practice what he writes about the truth of the one body (the letter to the Ephesians) and the mind of Christ (the letter to the Philippians) and the new man (the letter to the Ephesians and the letter to the Colossians).

What is described here ought to be the daily practice of the believers in comparable situations. Although we do not have to do with slavery you may have to do with situations where another person owes you something, like Onesimus did to Philemon. It can be the case that you know of other people who find themselves in such situations. You may take a mediating role then, like Paul mediates here between Onesimus and Philemon. We learn from this letter how we should deal with such situations. That is the purpose of this letter and it should be read in that way.

In this letter you will search in vain for instructions on how to deal with slavery or how you should look at it. It is not about that at all. Christendom does not change circumstances, but the hearts of men. But even when the heart has been changed it does not mean that the believer willingly submits himself to the circumstances. I actually find it quite difficult sometimes how to deal with the injustice that is done towards me. That also indeed depends on the nature of the injustice. In this letter it is about stealing possessions and the refusal of bearing responsibilities.

There is another injustice where something is being taken away in a much deeper sense. Then I think of physical abuse or the manipulation of your will. It will be evident that this injustice is of another kind than the injustice that induced this letter. But in case you do have to do with this terrible injustice, then you need to learn how to deal with it also. That will be quite a difficult process, but with help from the Lord and from the people you trust, you can achieve a lot.

Philemon most apparently lived in Colossae, as it can be derived from the letter to the church there (Colossians 4:9). Therefore there is a strong relation between the letter to Philemon and the letter to the Colossians. There is something else that indicated a strong relation between the letter to Philemon on the one hand and the letter to the Ephesians and the letter to the Colossians on the other hand. In the letter to the Ephesians and the letter to the Colossians the masters of the slaves are actually addressed as such (Ephesians 6:9; Colossians 4:1). Philemon is a master like that and he is also directly addressed.

It seems that he came to faith through the service of Paul. That is what you actually could read between the lines in Philemon 1:19. Paul had never been in Colossae (Colossians 2:1) and must have met Philemon somewhere else. That encounter or those encounters ultimately led to his conversion. Afterwards he worked together with Paul and also with Timothy (Philemon 1:1).

Here Philemon is back at Colossae. It is most likely that the woman who is mentioned here, Apphia, is his wife. It has been assumed that Archippus is his son, but that is no more than an assumption. Philemon must have had a fairly large house, for the church gathers together in his house. The fact that he has at least one slave, Onesimus, may imply that he is not impecunious.

Onesimus is the issue in this letter. Onesimus was an unconverted slave who had fled. He certainly did not flee because of a cruel treatment by Philemon. I think the problem was with himself. To all outward appearances he was an unprofitable boy (Philemon 1:11). Before his conversion he did not justify his name, for the name Onesimus means ‘profitable’. It even appears that he became a thief.

Philemon actually did not chain him, but contrarily gave him freedom to a large extent. Philemon had confidence in him. Onesimus seriously misused that confidence. He not only ran away at a certain moment, but he properly equipped himself. He had to make the best of life, right? He might have justified himself by thinking that he did not take more than the outstanding payment with him. A person who is not being guided by the Lord can have the weirdest ideas about ‘mine and thine’ and will also act accordingly.

It is not told whether he aimed to go to Rome or whether he arrived there after a ramble. Anyway the Lord led it in such a way that he met the apostle there. It is possible that he ‘accidentally’ bumped into the apostle. He ended up into conversation with him and the Lord opened his heart so that he came to conversion. It is also not unthinkable that on his own initiative he searched the apostle about whom he must have heard a lot in the house of Philemon. The Lord might have made his conscience restless and reminded him of Paul who had been imprisoned somewhere in Rome.

What is definitely sure is that he came to conversion by Paul in prison and through the service of Paul (Philemon 1:10). Due to that his relation with God turned out well. Now he still had to put things right in his relation with Philemon. He still had a way to go regarding that.

So you see that through conversion not all problems disappear at once. Conversion is the beginning of a new life. From that moment growing in faith and abandoning the past go hand in hand. Everything of which you know or through which you later see that you wronged someone, you need to put right. That’s why after my conversion I went to the owner of a shop where I as a youngster regularly stole candy. I had an amount with me as a payment. That was, as far as I can remember, by no means the value of the stolen candy, but the owner accepted the payment I had with me and forgave me.

Apparently Onesimus did not think with joy about returning to his master. Nevertheless he acknowledged the necessity of it, probably after he was convinced by Paul. Paul also promised him his unconditional support. He took the responsibility to help Onesimus towards Philemon.

The way he does that is not of the kind that we mean when we are talking about ‘making a plea for somebody’. He did not simply send Onesimus back, but he sent him back with a letter of recommendation. In that letter Paul testifies of the genuineness of Onesimus’ conversion and of the many profits that he received from him after his conversion. You can learn from Paul in this. You can examine in which way you could help and encourage somebody who is dealing with such a situation like that of Onesimus.

You can also learn from Onesimus. By nature you are also a runaway Onesimus, who was unprofitable and of no use at all (Romans 3:12). That has been changed by your conversion. By the power of the Holy Spirit you are now able to be profitable to your environment. That you have changed is most striking for your daily environment, like at home, at school or at your work. Precisely where Onesimus was as a slave he now can show that he is profitable.

That is the way how God sends us back to our environment, our family, working place, in order to be a witness there, to be profitable for the Lord (Mark 5:19). You and I are God’s ‘Onesimus’.

Now read the letter thoroughly one more time.

Reflection: Have you made right, as far as you can recall, the injustice you have done towards others?

Senders, Recipients and Blessing

Philemon 1:1. As it is remarked in the introduction Paul doesn’t take the position of an apostle here. If he had done that, he would have taken his authority as a starting point for what he is going to write. He could have done that, as he later says in Philemon 1:8. Still he does not do that on this occasion. The point is that he is not intending to make known or to defend the truth, but it is about something else.

He wants to reach the heart of Philemon; he wants to have a heart-to-heart contact with him. Therefore he doesn’t look at the different positions they have in the church, but what they possess together. Paul wants to talk with Philemon from the grace they both have received from God. Actually Paul takes still a lower step by adopting the attitude of somebody who is asking Philemon for a favor.

From that attitude he intends to express his feelings and wants to appeal to those of Philemon about someone they both know and that is Onesimus. But each of them knows him differently. Philemon knows Onesimus from the past, Paul knows him from the present. Between the past and present lies the conversion of Onesimus. Paul knows the good consequences of his conversion. Philemon only knows his past life and its adverse results. Paul knows about that. Therefore he doesn’t wipe Onesimus’ past clean or try to pretend that it was not that bad. The only thing he wants is to persuade Philemon to forgive Onesimus and accept him back. That’s why he adopts this humble attitude.

In that way he shows Philemon how he desires that Philemon, the master, deals with Onesimus, the runaway slave. In this way Philemon can show the grace of the apostle, or better said the grace of the Lord. The Lord has humbled Himself more than anyone ever did. Not that He sacrificed anything of what He Himself is. But He was able to do something in His humiliation that absolutely could not be done in any other way. That is to impress the heart of His own by His graceful dealings (John 13:13-15). In the same way Paul could not deny his apostleship, but he could bypass it for this moment and give an example of a loving approach. In that humble attitude he can plea instead of command.

So Paul doesn’t present himself as an apostle, but as a “prisoner of Christ Jesus”. That must have already directly touched the heart of Philemon. The sender of the letter is someone who endures that pain for the sake of Christ. You can also tell the difference between a letter of someone for whom everything is going very well and a letter of someone who has (had) to go through many hardships. I assume that the one of the latter impresses you more.

Paul also says in other words that he is not a prisoner of men. People are just instruments in the hand of the Lord. Paul knows perfectly well to be in the hand of the Lord. He is not a plaything of destiny with the result to be a prisoner now. No, the Lord has brought him there, in order to have fellowship with this ‘elected vessel’ and to share the deepest thoughts of His heart with the apostle. Due to that we now have three letters that inform us about the richest blessings of the Christian: the letter to the Ephesians, the letter to the Philippians and the letter to the Colossians.

In a special way Paul in his imprisonment also has fellowship with a brother like Epaphras, who shares in his imprisonment (Philemon 1:23; Colossians 4:12). And in this letter we also see how his heart is related with Onesimus, who serves him in his imprisonment.

There is another sender, Timothy. Timothy is not an apostle, but he nevertheless has a special position in the church. But here also there is no mention of that special position. Timothy is presented as a “brother”, an indication which you may see as a title, which also applies to Philemon. It is a title of great significance. In a general sense the sisters are also meant with ‘brothers’. You see that actually when you know that the Lord Jesus is not ashamed to call us His brothers (Hebrews 2:11-12). In that way He relates Himself to all the believers.

Paul uses this title several times in order to appeal to the heart of Philemon (Philemon 1:7; 20). This is how Paul was addressed by Ananias directly after his conversion (Acts 9:17). And during the time of his service the heart of the apostle always sought rest in the fellowship of the brothers and sisters.

We are each other’s brothers through all eternity. It is an eternal family relationship that has arisen through the work of the Lord Jesus. His first expression of joy after He fulfilled the work of redemption is: “Go to My brethren.” The fellowship of the believers with their Father and God is that of the Lord Jesus with His Father and God (John 20:17).

Paul addresses Philemon. That name means ‘one who loves’ or ‘rich in love’. He is worthy of that name, as it appears from Philemon 1:5. He is rich in love and has shown his love to others. Therefore it is inevitable for others to love him. He who loves is also loved himself. Paul has experienced his love (Philemon 1:7) and calls him “beloved”. Philemon is loved by God, by Paul and Timothy and by all who have noticed the love of Philemon.

The love of Philemon also goes out to the work of the Lord. He is a “fellow worker” of Paul and Timothy in the service for the Lord. This is again a proof that Paul mentions everything by which he can relate himself with Philemon.

Philemon 1:2. It doesn’t seem farfetched to me to assume that Apphia is the wife of Philemon. It is the only time that the apostle mentions the name of a woman in the salutation of his letters. That would be not appropriate on other occasions, but here it is very appropriate. Apphia has also been a victim, maybe the greatest victim. She lost a servant. Paul also adds something to her name. He calls her “sister”, with which he indicates the precious bond of faith in the Lord Jesus through which they are related to one another. There is also nothing here that indicates that Paul has a higher position in the church.

Archippus was probably a housemate, otherwise he would not have been mentioned together with the heads of the family in the salutation. It has been assumed that he was their son. There are no indications of that. He might have stayed with them in their house for some time, maybe because he needed some rest and recovery of strength. After all he is a partaker of the fight for the gospel. It may even be the case that he had difficulty with taking part again in the fight. He actually had to be exhorted to fulfill his task (Colossians 4:17).

By mentioning these names he expresses that they have fellowship with each other, that they share a common possession together. Through Christ they are related to one another and have interest in one another. This fellowship goes right through all differences that may be in social positions, in gender, in language. In the light of the cross all differences are resolved. In the new creation God is all things in all. In Christ there is no Jew (Paul), nor Greek (Philemon) and nor slave (Onesimus) nor free (Philemon) (Galatians 3:28).

The church in the house of Philemon is also involved with this matter. They undoubtedly had knowledge of what had happened. When Onesimus comes back they should also know how that happened. They will also know that a new brother has been added to them. The whole church must welcome this runaway slave in the mind of Christ.

In the letter to the Colossians Paul writes nothing about Onesimus as a runaway slave. There he only presents him as a faithful and beloved brother (Colossians 4:9). The problem between Onesimus and Philemon should be made known to the ones who are directly involved.

The church in the house of Philemon is not what is called today in the Western world, a ‘house church’. A house church can arise because of several reasons. It consists of a number of believers who regularly gather in a house, in order to share something with one another about the faith in Christ. Each house church stands by itself. People especially appreciate the small scale and therefore experience the personal attention more.

It is certainly not unbiblical to form a house church, but it is not being a church as you encounter it in the Bible. A church in the biblical sense considers the regulations that are particularly given in the letter to the Corinthians on the gathering of the church. That also happened in the house of Philemon and in other cases where there is mention of a ‘church in a house’ (cf. Romans 16:5; 1 Corinthians 16:19; Colossians 4:15).

In the Bible there is mention of the church at a certain place. In that place believers may come together in different locations, but that doesn’t mean that there are more churches in that place. This is how the first Christians gathered together to break bread in many locations in Jerusalem (Acts 2:46). It was indeed not possible to gather together with those other thousands of believers at one place in Jerusalem. Nevertheless the Scripture always speaks about the church in Jerusalem and not about the churches in Jerusalem.

The house of Philemon is situated at Colossae. There is the church. The fact that people gather together at two places in Colossae doesn’t mean that at one place (a certain building) there is a large ‘real’ church and at the other place (in that house) there is a house church. Both places together are the one church at Colossae.

Philemon 1:3. Paul concludes his salutation with the well-known greeting. “Grace” is the unmerited favor with which God and the Lord Jesus have saved us and with which They stand beside us. “Peace” is the result of it. It is the rest in view of all circumstances, due to the awareness that everything is in the hand of “God our Father”, that makes you aware of His love for His children. The same goes for “the Lord Jesus Christ” Who is the Lord of His servants.

Now read Philemon: 1-3 again.

Reflection: What is the difference between the salutation of this letter and that in other letters and why?

Hebrews 10:33

Love and Faith and a Plea

Philemon 1:4. Paul starts with, as he more often does at the beginning of a letter, giving thanks to God for what he hears about Philemon. Towards Philemon he speaks about “my God”. That indicates a personal intimate relationship that Paul has with God. Such a relationship is of great meaning. I hope that you also can say of God ‘My God’ and that you have an intimate intercourse with Him in supplications for others.

Paul always remembers Philemon in his prayers. When he mentions the name of Philemon in his prayers it is not about telling God about the concerns he has about him. You certainly may bring the concerns you have about others before God. But there are also believers of whom you become very grateful when you remember them, because they have so much love and faith, isn’t it? And do you show them that at a certain moment?

There is no doubt that it did Philemon well that Paul always remembers him in his prayers. In spite of the fact that they probably have not seen each other for some years Paul has not forgotten him. I hope that you also continue to pray for believers whom you have ever met and who made such an impression on you that your prayer for them doesn’t weaken.

Philemon 1:5. The reason of Paul’s gratitude is due to the reports that he received about Philemon. In those reports is testified of his “love” and “faith. ‘Love’ and ‘faith’ go hand in hand. ‘Love’, the main theme of the letter, is firstly mentioned here. Philemon has love “toward the Lord Jesus and toward all the saints”. That also goes hand in hand. It is not possible for you to say that you love the Lord Jesus and at the same time hate your brothers and sisters (cf. 1 John 4:20). ‘Faith’ means confidence of faith, but can also be translated with faithfulness. Philemon trusts in the Lord Jesus and he trusts the saints.

It may be easy to have faith toward the Lord Jesus, but do you also have faith toward your brothers and sisters? It is an essential condition for a healthy fellowship that you trust one another. That has got nothing to do with ignorance. Of course you are realistic enough to know that it may even occur that you are cheated by someone. Nevertheless you are not overconfident when it comes to saints. If you are suspicious about them, if you assume that they are not honest without having any clear indications of that, it will be harmful for the fellowship. Suspicion is a great evil. With Philemon you see the contrary.

Paul does not say these things to flatter Philemon. It is really true that Philemon has love and faith toward all saints. At the same time Paul certainly says that with the intention to prepare him for what he will soon plea for Onesimus. This runaway slave now belongs also to ‘all saints’. It is as if Philemon is now being tested in his love by showing that love toward Onesimus. You probably experience that yourself at times that it is sometimes easier to love brothers and sisters who live far away from you than those whom you daily meet and with whom you have daily intercourse.

When you get to know each other more and more the result may be that the love diminishes and even fades away, but it also may possibly increase. Of course the intention is that the latter happens. It is also like that in a marriage. At the beginning you see no evil in one another. But once you get to know each other better you also learn about the less pleasant sides of one another. It turns out wrong when you start to blame each other. It makes the bond stronger and stronger when you accept each other in that.

Philemon 1:6. After expressing his thanks for what he heard about Philemon Paul tells him why he prays for him, indicated and introduced by the word “that”. He wishes that the “fellowship of” Philemon’s “faith may become effective”, that it may acknowledge that every good thing that is in them for Christ. This also serves as a preparation to bring the heart of Philemon in line with the feelings of Paul. Philemon will have to be strong in his fellowship of the faith, in order to be able to forgive Onesimus and to welcome him as a brother. Onesimus belongs now to that fellowship of faith. In order to see him as such it means to Philemon, who has been cheated by him, that he needs the strength of the Lord. The Lords wants to give him that.

To make that clear to Philemon Paul wants Philemon to know what is in his heart for the Lord. His heart is full of the good for Christ. When the heart of Philemon is also full of kindness for Christ it will be easier for him to forgive and welcome Onesimus. Paul is not making an explanatory presentation on all good things that are in his heart for Christ. He prays that the Lord will make that clear to Philemon.

You don’t have to propagate about everything that you do for the Lord and how great your life of faith is that other people may notice that. People who speak highly of their great knowledge and faith are more occupied with themselves than with the Lord. If you want others to discover Jesus Christ in you then you should pray about that.

The good in you is not the flesh. Nothing good dwells in it (Romans 7:18). The good is the faith and its effect. Where there is faith there is also the good. Where there is no faith there is nothing good.

Philemon 1:7. Paul has heard good things about the service of Philemon. The most inward feelings of the saints have been refreshed by Philemon. Everyone who came into contact with him saw and experienced his faith and love. They were quickened by that, which has to do with rest, with a labor break, through which new strength is being gained to continue the work.

These reports also have a bountiful effect to Paul, who is being pleased and comforted by them. It is wonderful when you can have such a joy from the good reports you hear about someone.

Paul again addresses him as “brother”. It is fitting for the structure of a letter with a special appeal to the feelings of the believer. In this way Paul emphasizes that he and Philemon stand on the same ground of grace. There is no sharpness to be found in his attitude.

Philemon 1:8. It is not that Paul doesn’t dare to command him to welcome Onesimus as a brother. He even has “enough confidence” to do that. It is also not boldness of men, but boldness “in Christ”. It is as if Christ gives him the liberty to command. In case he had done that he would not have done anything wrong.

Philemon 1:9. Nevertheless he doesn’t make any use of that boldness because he has a higher motive: that of love. You see that, even though you have the boldness to do something, it is not a natural thing to make use of it.

If you want to reach a well-considered decision like Paul makes here, it is necessary to be very close to the Lord, to have His mind and to seek only the interest of the Lord and that of the other. After all, it is much easier to command somebody to do something, certainly when you are qualified to, than to, with a great deal of difficulty, persuade another person to take a certain action. To act like that, you absolutely must, like Paul, have understood something of the love of God as the core of Christendom. That is not about commanding, the fulfilling of a law, but about faith that works through love (Galatians 5:6).

There are certainly rules you are to obey (e.g. 2 Thessalonians 3:6). But here it is about showing grace and love, about dealing with one another as believers, accepting one another. You cannot achieve that through a command. To achieve that an appeal to love must be made, like Paul does to the love of Philemon. Besides, a command wouldn’t be fitting to the love that Philemon is known for.

Paul places himself before the heart of Philemon as “such a person as Paul, the aged” and also as “a prisoner of Jesus Christ”. Paul must have been about sixty years of age here. That is not really old for our understanding. Yet he calls himself an old man, which is undoubtedly due to the many hardships he went through. Apparently you could tell that from his face.

Anyway, for the spiritual eye of Philemon no impressive appearance arises, a man with personality and a fervent speech. For the natural feeling the once great apostle has no dignity anymore. But precisely this presentation appeals more to the affection of Philemon’s heart when he hears the great apostle plea in such a humble manner for the sake of Onesimus. He sees how Paul takes the place of a poor beggar (Proverbs 18:23).

Philemon 1:10. Up till now Philemon could have been wondering what Paul’s intention was, what the appeal he wants to make, consists of. Then Paul comes up with his purpose. He wants to make an appeal to Philemon for the sake of Onesimus. If Paul would have mentioned that name just like that, all kinds of unpleasant memories and bad feelings could have arisen with Philemon. But Paul precedes the name Onesimus by a description that undoubtedly have softened the feelings of Philemon.

Paul speaks about Onesimus as “my child Onesimus, whom I have begotten in my imprisonment”. This message sounds almost like a birth announcement. A birth goes together with joy. Often the card of the birth announcement says that ‘with joy’ the birth is being announced. Likewise you feel the joy of Paul when he announces to Philemon by this description that he had begotten a spiritual child in his imprisonment.

Most apparently the sensitive Philemon must have felt, while reading this, that this event must have been a great consolation to Paul. Paul experiences there, while he is restricted in his movement that he was allowed to bring someone to the Lord. That is without question God’s work.

I do not know whether he was then already able to rejoice with Paul about this new birth, but it nevertheless must have softened his feelings. The letter is still not finished. Paul continues the preparatory work that should cause Philemon to reconcile with Onesimus.

‘We call him Onesimus.’ This is what could have been written on the birth announcement card. The meaning of that name is ‘useful’ or ‘profitable’. His parents have expressed their expectation by that name that his life would be like that. However, he did not meet with the expectations of his parents. It appeared to be the contrary. But that also changed through his conversion. The unprofitable one becomes a profitable one.

Each brother and sister should be like that. Love assumes that each brother and sister has a profitable input. Conversion changes a person: one who only thinks about himself and who seeks his own advantage, into a person who is profitable to other people, and of whom others have profit.

Now read Philemon :4-10 again.

Reflection: What could other people say about your love and faith?

Hebrews 10:34

Love and Faith and a Plea

Philemon 1:4. Paul starts with, as he more often does at the beginning of a letter, giving thanks to God for what he hears about Philemon. Towards Philemon he speaks about “my God”. That indicates a personal intimate relationship that Paul has with God. Such a relationship is of great meaning. I hope that you also can say of God ‘My God’ and that you have an intimate intercourse with Him in supplications for others.

Paul always remembers Philemon in his prayers. When he mentions the name of Philemon in his prayers it is not about telling God about the concerns he has about him. You certainly may bring the concerns you have about others before God. But there are also believers of whom you become very grateful when you remember them, because they have so much love and faith, isn’t it? And do you show them that at a certain moment?

There is no doubt that it did Philemon well that Paul always remembers him in his prayers. In spite of the fact that they probably have not seen each other for some years Paul has not forgotten him. I hope that you also continue to pray for believers whom you have ever met and who made such an impression on you that your prayer for them doesn’t weaken.

Philemon 1:5. The reason of Paul’s gratitude is due to the reports that he received about Philemon. In those reports is testified of his “love” and “faith. ‘Love’ and ‘faith’ go hand in hand. ‘Love’, the main theme of the letter, is firstly mentioned here. Philemon has love “toward the Lord Jesus and toward all the saints”. That also goes hand in hand. It is not possible for you to say that you love the Lord Jesus and at the same time hate your brothers and sisters (cf. 1 John 4:20). ‘Faith’ means confidence of faith, but can also be translated with faithfulness. Philemon trusts in the Lord Jesus and he trusts the saints.

It may be easy to have faith toward the Lord Jesus, but do you also have faith toward your brothers and sisters? It is an essential condition for a healthy fellowship that you trust one another. That has got nothing to do with ignorance. Of course you are realistic enough to know that it may even occur that you are cheated by someone. Nevertheless you are not overconfident when it comes to saints. If you are suspicious about them, if you assume that they are not honest without having any clear indications of that, it will be harmful for the fellowship. Suspicion is a great evil. With Philemon you see the contrary.

Paul does not say these things to flatter Philemon. It is really true that Philemon has love and faith toward all saints. At the same time Paul certainly says that with the intention to prepare him for what he will soon plea for Onesimus. This runaway slave now belongs also to ‘all saints’. It is as if Philemon is now being tested in his love by showing that love toward Onesimus. You probably experience that yourself at times that it is sometimes easier to love brothers and sisters who live far away from you than those whom you daily meet and with whom you have daily intercourse.

When you get to know each other more and more the result may be that the love diminishes and even fades away, but it also may possibly increase. Of course the intention is that the latter happens. It is also like that in a marriage. At the beginning you see no evil in one another. But once you get to know each other better you also learn about the less pleasant sides of one another. It turns out wrong when you start to blame each other. It makes the bond stronger and stronger when you accept each other in that.

Philemon 1:6. After expressing his thanks for what he heard about Philemon Paul tells him why he prays for him, indicated and introduced by the word “that”. He wishes that the “fellowship of” Philemon’s “faith may become effective”, that it may acknowledge that every good thing that is in them for Christ. This also serves as a preparation to bring the heart of Philemon in line with the feelings of Paul. Philemon will have to be strong in his fellowship of the faith, in order to be able to forgive Onesimus and to welcome him as a brother. Onesimus belongs now to that fellowship of faith. In order to see him as such it means to Philemon, who has been cheated by him, that he needs the strength of the Lord. The Lords wants to give him that.

To make that clear to Philemon Paul wants Philemon to know what is in his heart for the Lord. His heart is full of the good for Christ. When the heart of Philemon is also full of kindness for Christ it will be easier for him to forgive and welcome Onesimus. Paul is not making an explanatory presentation on all good things that are in his heart for Christ. He prays that the Lord will make that clear to Philemon.

You don’t have to propagate about everything that you do for the Lord and how great your life of faith is that other people may notice that. People who speak highly of their great knowledge and faith are more occupied with themselves than with the Lord. If you want others to discover Jesus Christ in you then you should pray about that.

The good in you is not the flesh. Nothing good dwells in it (Romans 7:18). The good is the faith and its effect. Where there is faith there is also the good. Where there is no faith there is nothing good.

Philemon 1:7. Paul has heard good things about the service of Philemon. The most inward feelings of the saints have been refreshed by Philemon. Everyone who came into contact with him saw and experienced his faith and love. They were quickened by that, which has to do with rest, with a labor break, through which new strength is being gained to continue the work.

These reports also have a bountiful effect to Paul, who is being pleased and comforted by them. It is wonderful when you can have such a joy from the good reports you hear about someone.

Paul again addresses him as “brother”. It is fitting for the structure of a letter with a special appeal to the feelings of the believer. In this way Paul emphasizes that he and Philemon stand on the same ground of grace. There is no sharpness to be found in his attitude.

Philemon 1:8. It is not that Paul doesn’t dare to command him to welcome Onesimus as a brother. He even has “enough confidence” to do that. It is also not boldness of men, but boldness “in Christ”. It is as if Christ gives him the liberty to command. In case he had done that he would not have done anything wrong.

Philemon 1:9. Nevertheless he doesn’t make any use of that boldness because he has a higher motive: that of love. You see that, even though you have the boldness to do something, it is not a natural thing to make use of it.

If you want to reach a well-considered decision like Paul makes here, it is necessary to be very close to the Lord, to have His mind and to seek only the interest of the Lord and that of the other. After all, it is much easier to command somebody to do something, certainly when you are qualified to, than to, with a great deal of difficulty, persuade another person to take a certain action. To act like that, you absolutely must, like Paul, have understood something of the love of God as the core of Christendom. That is not about commanding, the fulfilling of a law, but about faith that works through love (Galatians 5:6).

There are certainly rules you are to obey (e.g. 2 Thessalonians 3:6). But here it is about showing grace and love, about dealing with one another as believers, accepting one another. You cannot achieve that through a command. To achieve that an appeal to love must be made, like Paul does to the love of Philemon. Besides, a command wouldn’t be fitting to the love that Philemon is known for.

Paul places himself before the heart of Philemon as “such a person as Paul, the aged” and also as “a prisoner of Jesus Christ”. Paul must have been about sixty years of age here. That is not really old for our understanding. Yet he calls himself an old man, which is undoubtedly due to the many hardships he went through. Apparently you could tell that from his face.

Anyway, for the spiritual eye of Philemon no impressive appearance arises, a man with personality and a fervent speech. For the natural feeling the once great apostle has no dignity anymore. But precisely this presentation appeals more to the affection of Philemon’s heart when he hears the great apostle plea in such a humble manner for the sake of Onesimus. He sees how Paul takes the place of a poor beggar (Proverbs 18:23).

Philemon 1:10. Up till now Philemon could have been wondering what Paul’s intention was, what the appeal he wants to make, consists of. Then Paul comes up with his purpose. He wants to make an appeal to Philemon for the sake of Onesimus. If Paul would have mentioned that name just like that, all kinds of unpleasant memories and bad feelings could have arisen with Philemon. But Paul precedes the name Onesimus by a description that undoubtedly have softened the feelings of Philemon.

Paul speaks about Onesimus as “my child Onesimus, whom I have begotten in my imprisonment”. This message sounds almost like a birth announcement. A birth goes together with joy. Often the card of the birth announcement says that ‘with joy’ the birth is being announced. Likewise you feel the joy of Paul when he announces to Philemon by this description that he had begotten a spiritual child in his imprisonment.

Most apparently the sensitive Philemon must have felt, while reading this, that this event must have been a great consolation to Paul. Paul experiences there, while he is restricted in his movement that he was allowed to bring someone to the Lord. That is without question God’s work.

I do not know whether he was then already able to rejoice with Paul about this new birth, but it nevertheless must have softened his feelings. The letter is still not finished. Paul continues the preparatory work that should cause Philemon to reconcile with Onesimus.

‘We call him Onesimus.’ This is what could have been written on the birth announcement card. The meaning of that name is ‘useful’ or ‘profitable’. His parents have expressed their expectation by that name that his life would be like that. However, he did not meet with the expectations of his parents. It appeared to be the contrary. But that also changed through his conversion. The unprofitable one becomes a profitable one.

Each brother and sister should be like that. Love assumes that each brother and sister has a profitable input. Conversion changes a person: one who only thinks about himself and who seeks his own advantage, into a person who is profitable to other people, and of whom others have profit.

Now read Philemon :4-10 again.

Reflection: What could other people say about your love and faith?

Hebrews 10:35

Love and Faith and a Plea

Philemon 1:4. Paul starts with, as he more often does at the beginning of a letter, giving thanks to God for what he hears about Philemon. Towards Philemon he speaks about “my God”. That indicates a personal intimate relationship that Paul has with God. Such a relationship is of great meaning. I hope that you also can say of God ‘My God’ and that you have an intimate intercourse with Him in supplications for others.

Paul always remembers Philemon in his prayers. When he mentions the name of Philemon in his prayers it is not about telling God about the concerns he has about him. You certainly may bring the concerns you have about others before God. But there are also believers of whom you become very grateful when you remember them, because they have so much love and faith, isn’t it? And do you show them that at a certain moment?

There is no doubt that it did Philemon well that Paul always remembers him in his prayers. In spite of the fact that they probably have not seen each other for some years Paul has not forgotten him. I hope that you also continue to pray for believers whom you have ever met and who made such an impression on you that your prayer for them doesn’t weaken.

Philemon 1:5. The reason of Paul’s gratitude is due to the reports that he received about Philemon. In those reports is testified of his “love” and “faith. ‘Love’ and ‘faith’ go hand in hand. ‘Love’, the main theme of the letter, is firstly mentioned here. Philemon has love “toward the Lord Jesus and toward all the saints”. That also goes hand in hand. It is not possible for you to say that you love the Lord Jesus and at the same time hate your brothers and sisters (cf. 1 John 4:20). ‘Faith’ means confidence of faith, but can also be translated with faithfulness. Philemon trusts in the Lord Jesus and he trusts the saints.

It may be easy to have faith toward the Lord Jesus, but do you also have faith toward your brothers and sisters? It is an essential condition for a healthy fellowship that you trust one another. That has got nothing to do with ignorance. Of course you are realistic enough to know that it may even occur that you are cheated by someone. Nevertheless you are not overconfident when it comes to saints. If you are suspicious about them, if you assume that they are not honest without having any clear indications of that, it will be harmful for the fellowship. Suspicion is a great evil. With Philemon you see the contrary.

Paul does not say these things to flatter Philemon. It is really true that Philemon has love and faith toward all saints. At the same time Paul certainly says that with the intention to prepare him for what he will soon plea for Onesimus. This runaway slave now belongs also to ‘all saints’. It is as if Philemon is now being tested in his love by showing that love toward Onesimus. You probably experience that yourself at times that it is sometimes easier to love brothers and sisters who live far away from you than those whom you daily meet and with whom you have daily intercourse.

When you get to know each other more and more the result may be that the love diminishes and even fades away, but it also may possibly increase. Of course the intention is that the latter happens. It is also like that in a marriage. At the beginning you see no evil in one another. But once you get to know each other better you also learn about the less pleasant sides of one another. It turns out wrong when you start to blame each other. It makes the bond stronger and stronger when you accept each other in that.

Philemon 1:6. After expressing his thanks for what he heard about Philemon Paul tells him why he prays for him, indicated and introduced by the word “that”. He wishes that the “fellowship of” Philemon’s “faith may become effective”, that it may acknowledge that every good thing that is in them for Christ. This also serves as a preparation to bring the heart of Philemon in line with the feelings of Paul. Philemon will have to be strong in his fellowship of the faith, in order to be able to forgive Onesimus and to welcome him as a brother. Onesimus belongs now to that fellowship of faith. In order to see him as such it means to Philemon, who has been cheated by him, that he needs the strength of the Lord. The Lords wants to give him that.

To make that clear to Philemon Paul wants Philemon to know what is in his heart for the Lord. His heart is full of the good for Christ. When the heart of Philemon is also full of kindness for Christ it will be easier for him to forgive and welcome Onesimus. Paul is not making an explanatory presentation on all good things that are in his heart for Christ. He prays that the Lord will make that clear to Philemon.

You don’t have to propagate about everything that you do for the Lord and how great your life of faith is that other people may notice that. People who speak highly of their great knowledge and faith are more occupied with themselves than with the Lord. If you want others to discover Jesus Christ in you then you should pray about that.

The good in you is not the flesh. Nothing good dwells in it (Romans 7:18). The good is the faith and its effect. Where there is faith there is also the good. Where there is no faith there is nothing good.

Philemon 1:7. Paul has heard good things about the service of Philemon. The most inward feelings of the saints have been refreshed by Philemon. Everyone who came into contact with him saw and experienced his faith and love. They were quickened by that, which has to do with rest, with a labor break, through which new strength is being gained to continue the work.

These reports also have a bountiful effect to Paul, who is being pleased and comforted by them. It is wonderful when you can have such a joy from the good reports you hear about someone.

Paul again addresses him as “brother”. It is fitting for the structure of a letter with a special appeal to the feelings of the believer. In this way Paul emphasizes that he and Philemon stand on the same ground of grace. There is no sharpness to be found in his attitude.

Philemon 1:8. It is not that Paul doesn’t dare to command him to welcome Onesimus as a brother. He even has “enough confidence” to do that. It is also not boldness of men, but boldness “in Christ”. It is as if Christ gives him the liberty to command. In case he had done that he would not have done anything wrong.

Philemon 1:9. Nevertheless he doesn’t make any use of that boldness because he has a higher motive: that of love. You see that, even though you have the boldness to do something, it is not a natural thing to make use of it.

If you want to reach a well-considered decision like Paul makes here, it is necessary to be very close to the Lord, to have His mind and to seek only the interest of the Lord and that of the other. After all, it is much easier to command somebody to do something, certainly when you are qualified to, than to, with a great deal of difficulty, persuade another person to take a certain action. To act like that, you absolutely must, like Paul, have understood something of the love of God as the core of Christendom. That is not about commanding, the fulfilling of a law, but about faith that works through love (Galatians 5:6).

There are certainly rules you are to obey (e.g. 2 Thessalonians 3:6). But here it is about showing grace and love, about dealing with one another as believers, accepting one another. You cannot achieve that through a command. To achieve that an appeal to love must be made, like Paul does to the love of Philemon. Besides, a command wouldn’t be fitting to the love that Philemon is known for.

Paul places himself before the heart of Philemon as “such a person as Paul, the aged” and also as “a prisoner of Jesus Christ”. Paul must have been about sixty years of age here. That is not really old for our understanding. Yet he calls himself an old man, which is undoubtedly due to the many hardships he went through. Apparently you could tell that from his face.

Anyway, for the spiritual eye of Philemon no impressive appearance arises, a man with personality and a fervent speech. For the natural feeling the once great apostle has no dignity anymore. But precisely this presentation appeals more to the affection of Philemon’s heart when he hears the great apostle plea in such a humble manner for the sake of Onesimus. He sees how Paul takes the place of a poor beggar (Proverbs 18:23).

Philemon 1:10. Up till now Philemon could have been wondering what Paul’s intention was, what the appeal he wants to make, consists of. Then Paul comes up with his purpose. He wants to make an appeal to Philemon for the sake of Onesimus. If Paul would have mentioned that name just like that, all kinds of unpleasant memories and bad feelings could have arisen with Philemon. But Paul precedes the name Onesimus by a description that undoubtedly have softened the feelings of Philemon.

Paul speaks about Onesimus as “my child Onesimus, whom I have begotten in my imprisonment”. This message sounds almost like a birth announcement. A birth goes together with joy. Often the card of the birth announcement says that ‘with joy’ the birth is being announced. Likewise you feel the joy of Paul when he announces to Philemon by this description that he had begotten a spiritual child in his imprisonment.

Most apparently the sensitive Philemon must have felt, while reading this, that this event must have been a great consolation to Paul. Paul experiences there, while he is restricted in his movement that he was allowed to bring someone to the Lord. That is without question God’s work.

I do not know whether he was then already able to rejoice with Paul about this new birth, but it nevertheless must have softened his feelings. The letter is still not finished. Paul continues the preparatory work that should cause Philemon to reconcile with Onesimus.

‘We call him Onesimus.’ This is what could have been written on the birth announcement card. The meaning of that name is ‘useful’ or ‘profitable’. His parents have expressed their expectation by that name that his life would be like that. However, he did not meet with the expectations of his parents. It appeared to be the contrary. But that also changed through his conversion. The unprofitable one becomes a profitable one.

Each brother and sister should be like that. Love assumes that each brother and sister has a profitable input. Conversion changes a person: one who only thinks about himself and who seeks his own advantage, into a person who is profitable to other people, and of whom others have profit.

Now read Philemon :4-10 again.

Reflection: What could other people say about your love and faith?

Hebrews 10:36

Love and Faith and a Plea

Philemon 1:4. Paul starts with, as he more often does at the beginning of a letter, giving thanks to God for what he hears about Philemon. Towards Philemon he speaks about “my God”. That indicates a personal intimate relationship that Paul has with God. Such a relationship is of great meaning. I hope that you also can say of God ‘My God’ and that you have an intimate intercourse with Him in supplications for others.

Paul always remembers Philemon in his prayers. When he mentions the name of Philemon in his prayers it is not about telling God about the concerns he has about him. You certainly may bring the concerns you have about others before God. But there are also believers of whom you become very grateful when you remember them, because they have so much love and faith, isn’t it? And do you show them that at a certain moment?

There is no doubt that it did Philemon well that Paul always remembers him in his prayers. In spite of the fact that they probably have not seen each other for some years Paul has not forgotten him. I hope that you also continue to pray for believers whom you have ever met and who made such an impression on you that your prayer for them doesn’t weaken.

Philemon 1:5. The reason of Paul’s gratitude is due to the reports that he received about Philemon. In those reports is testified of his “love” and “faith. ‘Love’ and ‘faith’ go hand in hand. ‘Love’, the main theme of the letter, is firstly mentioned here. Philemon has love “toward the Lord Jesus and toward all the saints”. That also goes hand in hand. It is not possible for you to say that you love the Lord Jesus and at the same time hate your brothers and sisters (cf. 1 John 4:20). ‘Faith’ means confidence of faith, but can also be translated with faithfulness. Philemon trusts in the Lord Jesus and he trusts the saints.

It may be easy to have faith toward the Lord Jesus, but do you also have faith toward your brothers and sisters? It is an essential condition for a healthy fellowship that you trust one another. That has got nothing to do with ignorance. Of course you are realistic enough to know that it may even occur that you are cheated by someone. Nevertheless you are not overconfident when it comes to saints. If you are suspicious about them, if you assume that they are not honest without having any clear indications of that, it will be harmful for the fellowship. Suspicion is a great evil. With Philemon you see the contrary.

Paul does not say these things to flatter Philemon. It is really true that Philemon has love and faith toward all saints. At the same time Paul certainly says that with the intention to prepare him for what he will soon plea for Onesimus. This runaway slave now belongs also to ‘all saints’. It is as if Philemon is now being tested in his love by showing that love toward Onesimus. You probably experience that yourself at times that it is sometimes easier to love brothers and sisters who live far away from you than those whom you daily meet and with whom you have daily intercourse.

When you get to know each other more and more the result may be that the love diminishes and even fades away, but it also may possibly increase. Of course the intention is that the latter happens. It is also like that in a marriage. At the beginning you see no evil in one another. But once you get to know each other better you also learn about the less pleasant sides of one another. It turns out wrong when you start to blame each other. It makes the bond stronger and stronger when you accept each other in that.

Philemon 1:6. After expressing his thanks for what he heard about Philemon Paul tells him why he prays for him, indicated and introduced by the word “that”. He wishes that the “fellowship of” Philemon’s “faith may become effective”, that it may acknowledge that every good thing that is in them for Christ. This also serves as a preparation to bring the heart of Philemon in line with the feelings of Paul. Philemon will have to be strong in his fellowship of the faith, in order to be able to forgive Onesimus and to welcome him as a brother. Onesimus belongs now to that fellowship of faith. In order to see him as such it means to Philemon, who has been cheated by him, that he needs the strength of the Lord. The Lords wants to give him that.

To make that clear to Philemon Paul wants Philemon to know what is in his heart for the Lord. His heart is full of the good for Christ. When the heart of Philemon is also full of kindness for Christ it will be easier for him to forgive and welcome Onesimus. Paul is not making an explanatory presentation on all good things that are in his heart for Christ. He prays that the Lord will make that clear to Philemon.

You don’t have to propagate about everything that you do for the Lord and how great your life of faith is that other people may notice that. People who speak highly of their great knowledge and faith are more occupied with themselves than with the Lord. If you want others to discover Jesus Christ in you then you should pray about that.

The good in you is not the flesh. Nothing good dwells in it (Romans 7:18). The good is the faith and its effect. Where there is faith there is also the good. Where there is no faith there is nothing good.

Philemon 1:7. Paul has heard good things about the service of Philemon. The most inward feelings of the saints have been refreshed by Philemon. Everyone who came into contact with him saw and experienced his faith and love. They were quickened by that, which has to do with rest, with a labor break, through which new strength is being gained to continue the work.

These reports also have a bountiful effect to Paul, who is being pleased and comforted by them. It is wonderful when you can have such a joy from the good reports you hear about someone.

Paul again addresses him as “brother”. It is fitting for the structure of a letter with a special appeal to the feelings of the believer. In this way Paul emphasizes that he and Philemon stand on the same ground of grace. There is no sharpness to be found in his attitude.

Philemon 1:8. It is not that Paul doesn’t dare to command him to welcome Onesimus as a brother. He even has “enough confidence” to do that. It is also not boldness of men, but boldness “in Christ”. It is as if Christ gives him the liberty to command. In case he had done that he would not have done anything wrong.

Philemon 1:9. Nevertheless he doesn’t make any use of that boldness because he has a higher motive: that of love. You see that, even though you have the boldness to do something, it is not a natural thing to make use of it.

If you want to reach a well-considered decision like Paul makes here, it is necessary to be very close to the Lord, to have His mind and to seek only the interest of the Lord and that of the other. After all, it is much easier to command somebody to do something, certainly when you are qualified to, than to, with a great deal of difficulty, persuade another person to take a certain action. To act like that, you absolutely must, like Paul, have understood something of the love of God as the core of Christendom. That is not about commanding, the fulfilling of a law, but about faith that works through love (Galatians 5:6).

There are certainly rules you are to obey (e.g. 2 Thessalonians 3:6). But here it is about showing grace and love, about dealing with one another as believers, accepting one another. You cannot achieve that through a command. To achieve that an appeal to love must be made, like Paul does to the love of Philemon. Besides, a command wouldn’t be fitting to the love that Philemon is known for.

Paul places himself before the heart of Philemon as “such a person as Paul, the aged” and also as “a prisoner of Jesus Christ”. Paul must have been about sixty years of age here. That is not really old for our understanding. Yet he calls himself an old man, which is undoubtedly due to the many hardships he went through. Apparently you could tell that from his face.

Anyway, for the spiritual eye of Philemon no impressive appearance arises, a man with personality and a fervent speech. For the natural feeling the once great apostle has no dignity anymore. But precisely this presentation appeals more to the affection of Philemon’s heart when he hears the great apostle plea in such a humble manner for the sake of Onesimus. He sees how Paul takes the place of a poor beggar (Proverbs 18:23).

Philemon 1:10. Up till now Philemon could have been wondering what Paul’s intention was, what the appeal he wants to make, consists of. Then Paul comes up with his purpose. He wants to make an appeal to Philemon for the sake of Onesimus. If Paul would have mentioned that name just like that, all kinds of unpleasant memories and bad feelings could have arisen with Philemon. But Paul precedes the name Onesimus by a description that undoubtedly have softened the feelings of Philemon.

Paul speaks about Onesimus as “my child Onesimus, whom I have begotten in my imprisonment”. This message sounds almost like a birth announcement. A birth goes together with joy. Often the card of the birth announcement says that ‘with joy’ the birth is being announced. Likewise you feel the joy of Paul when he announces to Philemon by this description that he had begotten a spiritual child in his imprisonment.

Most apparently the sensitive Philemon must have felt, while reading this, that this event must have been a great consolation to Paul. Paul experiences there, while he is restricted in his movement that he was allowed to bring someone to the Lord. That is without question God’s work.

I do not know whether he was then already able to rejoice with Paul about this new birth, but it nevertheless must have softened his feelings. The letter is still not finished. Paul continues the preparatory work that should cause Philemon to reconcile with Onesimus.

‘We call him Onesimus.’ This is what could have been written on the birth announcement card. The meaning of that name is ‘useful’ or ‘profitable’. His parents have expressed their expectation by that name that his life would be like that. However, he did not meet with the expectations of his parents. It appeared to be the contrary. But that also changed through his conversion. The unprofitable one becomes a profitable one.

Each brother and sister should be like that. Love assumes that each brother and sister has a profitable input. Conversion changes a person: one who only thinks about himself and who seeks his own advantage, into a person who is profitable to other people, and of whom others have profit.

Now read Philemon :4-10 again.

Reflection: What could other people say about your love and faith?

Hebrews 10:37

Love and Faith and a Plea

Philemon 1:4. Paul starts with, as he more often does at the beginning of a letter, giving thanks to God for what he hears about Philemon. Towards Philemon he speaks about “my God”. That indicates a personal intimate relationship that Paul has with God. Such a relationship is of great meaning. I hope that you also can say of God ‘My God’ and that you have an intimate intercourse with Him in supplications for others.

Paul always remembers Philemon in his prayers. When he mentions the name of Philemon in his prayers it is not about telling God about the concerns he has about him. You certainly may bring the concerns you have about others before God. But there are also believers of whom you become very grateful when you remember them, because they have so much love and faith, isn’t it? And do you show them that at a certain moment?

There is no doubt that it did Philemon well that Paul always remembers him in his prayers. In spite of the fact that they probably have not seen each other for some years Paul has not forgotten him. I hope that you also continue to pray for believers whom you have ever met and who made such an impression on you that your prayer for them doesn’t weaken.

Philemon 1:5. The reason of Paul’s gratitude is due to the reports that he received about Philemon. In those reports is testified of his “love” and “faith. ‘Love’ and ‘faith’ go hand in hand. ‘Love’, the main theme of the letter, is firstly mentioned here. Philemon has love “toward the Lord Jesus and toward all the saints”. That also goes hand in hand. It is not possible for you to say that you love the Lord Jesus and at the same time hate your brothers and sisters (cf. 1 John 4:20). ‘Faith’ means confidence of faith, but can also be translated with faithfulness. Philemon trusts in the Lord Jesus and he trusts the saints.

It may be easy to have faith toward the Lord Jesus, but do you also have faith toward your brothers and sisters? It is an essential condition for a healthy fellowship that you trust one another. That has got nothing to do with ignorance. Of course you are realistic enough to know that it may even occur that you are cheated by someone. Nevertheless you are not overconfident when it comes to saints. If you are suspicious about them, if you assume that they are not honest without having any clear indications of that, it will be harmful for the fellowship. Suspicion is a great evil. With Philemon you see the contrary.

Paul does not say these things to flatter Philemon. It is really true that Philemon has love and faith toward all saints. At the same time Paul certainly says that with the intention to prepare him for what he will soon plea for Onesimus. This runaway slave now belongs also to ‘all saints’. It is as if Philemon is now being tested in his love by showing that love toward Onesimus. You probably experience that yourself at times that it is sometimes easier to love brothers and sisters who live far away from you than those whom you daily meet and with whom you have daily intercourse.

When you get to know each other more and more the result may be that the love diminishes and even fades away, but it also may possibly increase. Of course the intention is that the latter happens. It is also like that in a marriage. At the beginning you see no evil in one another. But once you get to know each other better you also learn about the less pleasant sides of one another. It turns out wrong when you start to blame each other. It makes the bond stronger and stronger when you accept each other in that.

Philemon 1:6. After expressing his thanks for what he heard about Philemon Paul tells him why he prays for him, indicated and introduced by the word “that”. He wishes that the “fellowship of” Philemon’s “faith may become effective”, that it may acknowledge that every good thing that is in them for Christ. This also serves as a preparation to bring the heart of Philemon in line with the feelings of Paul. Philemon will have to be strong in his fellowship of the faith, in order to be able to forgive Onesimus and to welcome him as a brother. Onesimus belongs now to that fellowship of faith. In order to see him as such it means to Philemon, who has been cheated by him, that he needs the strength of the Lord. The Lords wants to give him that.

To make that clear to Philemon Paul wants Philemon to know what is in his heart for the Lord. His heart is full of the good for Christ. When the heart of Philemon is also full of kindness for Christ it will be easier for him to forgive and welcome Onesimus. Paul is not making an explanatory presentation on all good things that are in his heart for Christ. He prays that the Lord will make that clear to Philemon.

You don’t have to propagate about everything that you do for the Lord and how great your life of faith is that other people may notice that. People who speak highly of their great knowledge and faith are more occupied with themselves than with the Lord. If you want others to discover Jesus Christ in you then you should pray about that.

The good in you is not the flesh. Nothing good dwells in it (Romans 7:18). The good is the faith and its effect. Where there is faith there is also the good. Where there is no faith there is nothing good.

Philemon 1:7. Paul has heard good things about the service of Philemon. The most inward feelings of the saints have been refreshed by Philemon. Everyone who came into contact with him saw and experienced his faith and love. They were quickened by that, which has to do with rest, with a labor break, through which new strength is being gained to continue the work.

These reports also have a bountiful effect to Paul, who is being pleased and comforted by them. It is wonderful when you can have such a joy from the good reports you hear about someone.

Paul again addresses him as “brother”. It is fitting for the structure of a letter with a special appeal to the feelings of the believer. In this way Paul emphasizes that he and Philemon stand on the same ground of grace. There is no sharpness to be found in his attitude.

Philemon 1:8. It is not that Paul doesn’t dare to command him to welcome Onesimus as a brother. He even has “enough confidence” to do that. It is also not boldness of men, but boldness “in Christ”. It is as if Christ gives him the liberty to command. In case he had done that he would not have done anything wrong.

Philemon 1:9. Nevertheless he doesn’t make any use of that boldness because he has a higher motive: that of love. You see that, even though you have the boldness to do something, it is not a natural thing to make use of it.

If you want to reach a well-considered decision like Paul makes here, it is necessary to be very close to the Lord, to have His mind and to seek only the interest of the Lord and that of the other. After all, it is much easier to command somebody to do something, certainly when you are qualified to, than to, with a great deal of difficulty, persuade another person to take a certain action. To act like that, you absolutely must, like Paul, have understood something of the love of God as the core of Christendom. That is not about commanding, the fulfilling of a law, but about faith that works through love (Galatians 5:6).

There are certainly rules you are to obey (e.g. 2 Thessalonians 3:6). But here it is about showing grace and love, about dealing with one another as believers, accepting one another. You cannot achieve that through a command. To achieve that an appeal to love must be made, like Paul does to the love of Philemon. Besides, a command wouldn’t be fitting to the love that Philemon is known for.

Paul places himself before the heart of Philemon as “such a person as Paul, the aged” and also as “a prisoner of Jesus Christ”. Paul must have been about sixty years of age here. That is not really old for our understanding. Yet he calls himself an old man, which is undoubtedly due to the many hardships he went through. Apparently you could tell that from his face.

Anyway, for the spiritual eye of Philemon no impressive appearance arises, a man with personality and a fervent speech. For the natural feeling the once great apostle has no dignity anymore. But precisely this presentation appeals more to the affection of Philemon’s heart when he hears the great apostle plea in such a humble manner for the sake of Onesimus. He sees how Paul takes the place of a poor beggar (Proverbs 18:23).

Philemon 1:10. Up till now Philemon could have been wondering what Paul’s intention was, what the appeal he wants to make, consists of. Then Paul comes up with his purpose. He wants to make an appeal to Philemon for the sake of Onesimus. If Paul would have mentioned that name just like that, all kinds of unpleasant memories and bad feelings could have arisen with Philemon. But Paul precedes the name Onesimus by a description that undoubtedly have softened the feelings of Philemon.

Paul speaks about Onesimus as “my child Onesimus, whom I have begotten in my imprisonment”. This message sounds almost like a birth announcement. A birth goes together with joy. Often the card of the birth announcement says that ‘with joy’ the birth is being announced. Likewise you feel the joy of Paul when he announces to Philemon by this description that he had begotten a spiritual child in his imprisonment.

Most apparently the sensitive Philemon must have felt, while reading this, that this event must have been a great consolation to Paul. Paul experiences there, while he is restricted in his movement that he was allowed to bring someone to the Lord. That is without question God’s work.

I do not know whether he was then already able to rejoice with Paul about this new birth, but it nevertheless must have softened his feelings. The letter is still not finished. Paul continues the preparatory work that should cause Philemon to reconcile with Onesimus.

‘We call him Onesimus.’ This is what could have been written on the birth announcement card. The meaning of that name is ‘useful’ or ‘profitable’. His parents have expressed their expectation by that name that his life would be like that. However, he did not meet with the expectations of his parents. It appeared to be the contrary. But that also changed through his conversion. The unprofitable one becomes a profitable one.

Each brother and sister should be like that. Love assumes that each brother and sister has a profitable input. Conversion changes a person: one who only thinks about himself and who seeks his own advantage, into a person who is profitable to other people, and of whom others have profit.

Now read Philemon :4-10 again.

Reflection: What could other people say about your love and faith?

Hebrews 10:38

Love and Faith and a Plea

Philemon 1:4. Paul starts with, as he more often does at the beginning of a letter, giving thanks to God for what he hears about Philemon. Towards Philemon he speaks about “my God”. That indicates a personal intimate relationship that Paul has with God. Such a relationship is of great meaning. I hope that you also can say of God ‘My God’ and that you have an intimate intercourse with Him in supplications for others.

Paul always remembers Philemon in his prayers. When he mentions the name of Philemon in his prayers it is not about telling God about the concerns he has about him. You certainly may bring the concerns you have about others before God. But there are also believers of whom you become very grateful when you remember them, because they have so much love and faith, isn’t it? And do you show them that at a certain moment?

There is no doubt that it did Philemon well that Paul always remembers him in his prayers. In spite of the fact that they probably have not seen each other for some years Paul has not forgotten him. I hope that you also continue to pray for believers whom you have ever met and who made such an impression on you that your prayer for them doesn’t weaken.

Philemon 1:5. The reason of Paul’s gratitude is due to the reports that he received about Philemon. In those reports is testified of his “love” and “faith. ‘Love’ and ‘faith’ go hand in hand. ‘Love’, the main theme of the letter, is firstly mentioned here. Philemon has love “toward the Lord Jesus and toward all the saints”. That also goes hand in hand. It is not possible for you to say that you love the Lord Jesus and at the same time hate your brothers and sisters (cf. 1 John 4:20). ‘Faith’ means confidence of faith, but can also be translated with faithfulness. Philemon trusts in the Lord Jesus and he trusts the saints.

It may be easy to have faith toward the Lord Jesus, but do you also have faith toward your brothers and sisters? It is an essential condition for a healthy fellowship that you trust one another. That has got nothing to do with ignorance. Of course you are realistic enough to know that it may even occur that you are cheated by someone. Nevertheless you are not overconfident when it comes to saints. If you are suspicious about them, if you assume that they are not honest without having any clear indications of that, it will be harmful for the fellowship. Suspicion is a great evil. With Philemon you see the contrary.

Paul does not say these things to flatter Philemon. It is really true that Philemon has love and faith toward all saints. At the same time Paul certainly says that with the intention to prepare him for what he will soon plea for Onesimus. This runaway slave now belongs also to ‘all saints’. It is as if Philemon is now being tested in his love by showing that love toward Onesimus. You probably experience that yourself at times that it is sometimes easier to love brothers and sisters who live far away from you than those whom you daily meet and with whom you have daily intercourse.

When you get to know each other more and more the result may be that the love diminishes and even fades away, but it also may possibly increase. Of course the intention is that the latter happens. It is also like that in a marriage. At the beginning you see no evil in one another. But once you get to know each other better you also learn about the less pleasant sides of one another. It turns out wrong when you start to blame each other. It makes the bond stronger and stronger when you accept each other in that.

Philemon 1:6. After expressing his thanks for what he heard about Philemon Paul tells him why he prays for him, indicated and introduced by the word “that”. He wishes that the “fellowship of” Philemon’s “faith may become effective”, that it may acknowledge that every good thing that is in them for Christ. This also serves as a preparation to bring the heart of Philemon in line with the feelings of Paul. Philemon will have to be strong in his fellowship of the faith, in order to be able to forgive Onesimus and to welcome him as a brother. Onesimus belongs now to that fellowship of faith. In order to see him as such it means to Philemon, who has been cheated by him, that he needs the strength of the Lord. The Lords wants to give him that.

To make that clear to Philemon Paul wants Philemon to know what is in his heart for the Lord. His heart is full of the good for Christ. When the heart of Philemon is also full of kindness for Christ it will be easier for him to forgive and welcome Onesimus. Paul is not making an explanatory presentation on all good things that are in his heart for Christ. He prays that the Lord will make that clear to Philemon.

You don’t have to propagate about everything that you do for the Lord and how great your life of faith is that other people may notice that. People who speak highly of their great knowledge and faith are more occupied with themselves than with the Lord. If you want others to discover Jesus Christ in you then you should pray about that.

The good in you is not the flesh. Nothing good dwells in it (Romans 7:18). The good is the faith and its effect. Where there is faith there is also the good. Where there is no faith there is nothing good.

Philemon 1:7. Paul has heard good things about the service of Philemon. The most inward feelings of the saints have been refreshed by Philemon. Everyone who came into contact with him saw and experienced his faith and love. They were quickened by that, which has to do with rest, with a labor break, through which new strength is being gained to continue the work.

These reports also have a bountiful effect to Paul, who is being pleased and comforted by them. It is wonderful when you can have such a joy from the good reports you hear about someone.

Paul again addresses him as “brother”. It is fitting for the structure of a letter with a special appeal to the feelings of the believer. In this way Paul emphasizes that he and Philemon stand on the same ground of grace. There is no sharpness to be found in his attitude.

Philemon 1:8. It is not that Paul doesn’t dare to command him to welcome Onesimus as a brother. He even has “enough confidence” to do that. It is also not boldness of men, but boldness “in Christ”. It is as if Christ gives him the liberty to command. In case he had done that he would not have done anything wrong.

Philemon 1:9. Nevertheless he doesn’t make any use of that boldness because he has a higher motive: that of love. You see that, even though you have the boldness to do something, it is not a natural thing to make use of it.

If you want to reach a well-considered decision like Paul makes here, it is necessary to be very close to the Lord, to have His mind and to seek only the interest of the Lord and that of the other. After all, it is much easier to command somebody to do something, certainly when you are qualified to, than to, with a great deal of difficulty, persuade another person to take a certain action. To act like that, you absolutely must, like Paul, have understood something of the love of God as the core of Christendom. That is not about commanding, the fulfilling of a law, but about faith that works through love (Galatians 5:6).

There are certainly rules you are to obey (e.g. 2 Thessalonians 3:6). But here it is about showing grace and love, about dealing with one another as believers, accepting one another. You cannot achieve that through a command. To achieve that an appeal to love must be made, like Paul does to the love of Philemon. Besides, a command wouldn’t be fitting to the love that Philemon is known for.

Paul places himself before the heart of Philemon as “such a person as Paul, the aged” and also as “a prisoner of Jesus Christ”. Paul must have been about sixty years of age here. That is not really old for our understanding. Yet he calls himself an old man, which is undoubtedly due to the many hardships he went through. Apparently you could tell that from his face.

Anyway, for the spiritual eye of Philemon no impressive appearance arises, a man with personality and a fervent speech. For the natural feeling the once great apostle has no dignity anymore. But precisely this presentation appeals more to the affection of Philemon’s heart when he hears the great apostle plea in such a humble manner for the sake of Onesimus. He sees how Paul takes the place of a poor beggar (Proverbs 18:23).

Philemon 1:10. Up till now Philemon could have been wondering what Paul’s intention was, what the appeal he wants to make, consists of. Then Paul comes up with his purpose. He wants to make an appeal to Philemon for the sake of Onesimus. If Paul would have mentioned that name just like that, all kinds of unpleasant memories and bad feelings could have arisen with Philemon. But Paul precedes the name Onesimus by a description that undoubtedly have softened the feelings of Philemon.

Paul speaks about Onesimus as “my child Onesimus, whom I have begotten in my imprisonment”. This message sounds almost like a birth announcement. A birth goes together with joy. Often the card of the birth announcement says that ‘with joy’ the birth is being announced. Likewise you feel the joy of Paul when he announces to Philemon by this description that he had begotten a spiritual child in his imprisonment.

Most apparently the sensitive Philemon must have felt, while reading this, that this event must have been a great consolation to Paul. Paul experiences there, while he is restricted in his movement that he was allowed to bring someone to the Lord. That is without question God’s work.

I do not know whether he was then already able to rejoice with Paul about this new birth, but it nevertheless must have softened his feelings. The letter is still not finished. Paul continues the preparatory work that should cause Philemon to reconcile with Onesimus.

‘We call him Onesimus.’ This is what could have been written on the birth announcement card. The meaning of that name is ‘useful’ or ‘profitable’. His parents have expressed their expectation by that name that his life would be like that. However, he did not meet with the expectations of his parents. It appeared to be the contrary. But that also changed through his conversion. The unprofitable one becomes a profitable one.

Each brother and sister should be like that. Love assumes that each brother and sister has a profitable input. Conversion changes a person: one who only thinks about himself and who seeks his own advantage, into a person who is profitable to other people, and of whom others have profit.

Now read Philemon :4-10 again.

Reflection: What could other people say about your love and faith?

Hebrews 10:39

Love and Faith and a Plea

Philemon 1:4. Paul starts with, as he more often does at the beginning of a letter, giving thanks to God for what he hears about Philemon. Towards Philemon he speaks about “my God”. That indicates a personal intimate relationship that Paul has with God. Such a relationship is of great meaning. I hope that you also can say of God ‘My God’ and that you have an intimate intercourse with Him in supplications for others.

Paul always remembers Philemon in his prayers. When he mentions the name of Philemon in his prayers it is not about telling God about the concerns he has about him. You certainly may bring the concerns you have about others before God. But there are also believers of whom you become very grateful when you remember them, because they have so much love and faith, isn’t it? And do you show them that at a certain moment?

There is no doubt that it did Philemon well that Paul always remembers him in his prayers. In spite of the fact that they probably have not seen each other for some years Paul has not forgotten him. I hope that you also continue to pray for believers whom you have ever met and who made such an impression on you that your prayer for them doesn’t weaken.

Philemon 1:5. The reason of Paul’s gratitude is due to the reports that he received about Philemon. In those reports is testified of his “love” and “faith. ‘Love’ and ‘faith’ go hand in hand. ‘Love’, the main theme of the letter, is firstly mentioned here. Philemon has love “toward the Lord Jesus and toward all the saints”. That also goes hand in hand. It is not possible for you to say that you love the Lord Jesus and at the same time hate your brothers and sisters (cf. 1 John 4:20). ‘Faith’ means confidence of faith, but can also be translated with faithfulness. Philemon trusts in the Lord Jesus and he trusts the saints.

It may be easy to have faith toward the Lord Jesus, but do you also have faith toward your brothers and sisters? It is an essential condition for a healthy fellowship that you trust one another. That has got nothing to do with ignorance. Of course you are realistic enough to know that it may even occur that you are cheated by someone. Nevertheless you are not overconfident when it comes to saints. If you are suspicious about them, if you assume that they are not honest without having any clear indications of that, it will be harmful for the fellowship. Suspicion is a great evil. With Philemon you see the contrary.

Paul does not say these things to flatter Philemon. It is really true that Philemon has love and faith toward all saints. At the same time Paul certainly says that with the intention to prepare him for what he will soon plea for Onesimus. This runaway slave now belongs also to ‘all saints’. It is as if Philemon is now being tested in his love by showing that love toward Onesimus. You probably experience that yourself at times that it is sometimes easier to love brothers and sisters who live far away from you than those whom you daily meet and with whom you have daily intercourse.

When you get to know each other more and more the result may be that the love diminishes and even fades away, but it also may possibly increase. Of course the intention is that the latter happens. It is also like that in a marriage. At the beginning you see no evil in one another. But once you get to know each other better you also learn about the less pleasant sides of one another. It turns out wrong when you start to blame each other. It makes the bond stronger and stronger when you accept each other in that.

Philemon 1:6. After expressing his thanks for what he heard about Philemon Paul tells him why he prays for him, indicated and introduced by the word “that”. He wishes that the “fellowship of” Philemon’s “faith may become effective”, that it may acknowledge that every good thing that is in them for Christ. This also serves as a preparation to bring the heart of Philemon in line with the feelings of Paul. Philemon will have to be strong in his fellowship of the faith, in order to be able to forgive Onesimus and to welcome him as a brother. Onesimus belongs now to that fellowship of faith. In order to see him as such it means to Philemon, who has been cheated by him, that he needs the strength of the Lord. The Lords wants to give him that.

To make that clear to Philemon Paul wants Philemon to know what is in his heart for the Lord. His heart is full of the good for Christ. When the heart of Philemon is also full of kindness for Christ it will be easier for him to forgive and welcome Onesimus. Paul is not making an explanatory presentation on all good things that are in his heart for Christ. He prays that the Lord will make that clear to Philemon.

You don’t have to propagate about everything that you do for the Lord and how great your life of faith is that other people may notice that. People who speak highly of their great knowledge and faith are more occupied with themselves than with the Lord. If you want others to discover Jesus Christ in you then you should pray about that.

The good in you is not the flesh. Nothing good dwells in it (Romans 7:18). The good is the faith and its effect. Where there is faith there is also the good. Where there is no faith there is nothing good.

Philemon 1:7. Paul has heard good things about the service of Philemon. The most inward feelings of the saints have been refreshed by Philemon. Everyone who came into contact with him saw and experienced his faith and love. They were quickened by that, which has to do with rest, with a labor break, through which new strength is being gained to continue the work.

These reports also have a bountiful effect to Paul, who is being pleased and comforted by them. It is wonderful when you can have such a joy from the good reports you hear about someone.

Paul again addresses him as “brother”. It is fitting for the structure of a letter with a special appeal to the feelings of the believer. In this way Paul emphasizes that he and Philemon stand on the same ground of grace. There is no sharpness to be found in his attitude.

Philemon 1:8. It is not that Paul doesn’t dare to command him to welcome Onesimus as a brother. He even has “enough confidence” to do that. It is also not boldness of men, but boldness “in Christ”. It is as if Christ gives him the liberty to command. In case he had done that he would not have done anything wrong.

Philemon 1:9. Nevertheless he doesn’t make any use of that boldness because he has a higher motive: that of love. You see that, even though you have the boldness to do something, it is not a natural thing to make use of it.

If you want to reach a well-considered decision like Paul makes here, it is necessary to be very close to the Lord, to have His mind and to seek only the interest of the Lord and that of the other. After all, it is much easier to command somebody to do something, certainly when you are qualified to, than to, with a great deal of difficulty, persuade another person to take a certain action. To act like that, you absolutely must, like Paul, have understood something of the love of God as the core of Christendom. That is not about commanding, the fulfilling of a law, but about faith that works through love (Galatians 5:6).

There are certainly rules you are to obey (e.g. 2 Thessalonians 3:6). But here it is about showing grace and love, about dealing with one another as believers, accepting one another. You cannot achieve that through a command. To achieve that an appeal to love must be made, like Paul does to the love of Philemon. Besides, a command wouldn’t be fitting to the love that Philemon is known for.

Paul places himself before the heart of Philemon as “such a person as Paul, the aged” and also as “a prisoner of Jesus Christ”. Paul must have been about sixty years of age here. That is not really old for our understanding. Yet he calls himself an old man, which is undoubtedly due to the many hardships he went through. Apparently you could tell that from his face.

Anyway, for the spiritual eye of Philemon no impressive appearance arises, a man with personality and a fervent speech. For the natural feeling the once great apostle has no dignity anymore. But precisely this presentation appeals more to the affection of Philemon’s heart when he hears the great apostle plea in such a humble manner for the sake of Onesimus. He sees how Paul takes the place of a poor beggar (Proverbs 18:23).

Philemon 1:10. Up till now Philemon could have been wondering what Paul’s intention was, what the appeal he wants to make, consists of. Then Paul comes up with his purpose. He wants to make an appeal to Philemon for the sake of Onesimus. If Paul would have mentioned that name just like that, all kinds of unpleasant memories and bad feelings could have arisen with Philemon. But Paul precedes the name Onesimus by a description that undoubtedly have softened the feelings of Philemon.

Paul speaks about Onesimus as “my child Onesimus, whom I have begotten in my imprisonment”. This message sounds almost like a birth announcement. A birth goes together with joy. Often the card of the birth announcement says that ‘with joy’ the birth is being announced. Likewise you feel the joy of Paul when he announces to Philemon by this description that he had begotten a spiritual child in his imprisonment.

Most apparently the sensitive Philemon must have felt, while reading this, that this event must have been a great consolation to Paul. Paul experiences there, while he is restricted in his movement that he was allowed to bring someone to the Lord. That is without question God’s work.

I do not know whether he was then already able to rejoice with Paul about this new birth, but it nevertheless must have softened his feelings. The letter is still not finished. Paul continues the preparatory work that should cause Philemon to reconcile with Onesimus.

‘We call him Onesimus.’ This is what could have been written on the birth announcement card. The meaning of that name is ‘useful’ or ‘profitable’. His parents have expressed their expectation by that name that his life would be like that. However, he did not meet with the expectations of his parents. It appeared to be the contrary. But that also changed through his conversion. The unprofitable one becomes a profitable one.

Each brother and sister should be like that. Love assumes that each brother and sister has a profitable input. Conversion changes a person: one who only thinks about himself and who seeks his own advantage, into a person who is profitable to other people, and of whom others have profit.

Now read Philemon :4-10 again.

Reflection: What could other people say about your love and faith?