Category: q) Titus

After Paul’s admonition to “obey”, he noted his own previous “foolish” state as a sinner. It is interesting to note his description, starting with the word “foolish” – unintelligent or unwise.

His foolishness led to disobedience – he had not complied to the will of God. He was contumacious – stubborn willful against authority. He was deceived – led away from the truth. He served his own desires and pleasures. In effect, he did what pleased himself, not what pleased God.  He lived in malice – malignity, ill-will, a desire to injure; and envy – ill will, jealousy, spite. He was hateful – detestable or odious; and was actively involved in hating others.

Verses 4-7 indicate a change.  This is conversion.  But, prior to it Paul was like everyone else.  By not serving God he was serving himself. He caused injury to the cause of Christ.  “I am Jesus, whom you are persecuting” (Acts 9:5). Paul was honest in assessing himself, this led him to call others to righteousness!

At the end of chapter 2, Paul tells Titus to speak to his charges with “all authority.”  In chapter 3 he begins by writing certain charges of which Titus should remind them.

First to be subject to rulers and authorities.  While Christianity is radical, and we must obey God rather then men when there is a conflict between men and God’s will, in general we are be obedient to our civil government.  This is made clear in Romans 13:1-7, as well as Jesus’ willingness to pay taxes to Caesar, cf. Matthew 22:15-22.

Obedience in general should be characteristic of the child of God.  To parents, to civil authorities, in the church itself.

They were to be ready to do good, and to refuse to treat others badly.  “To speak evil of no one.”

Their character needed to be Christlike, (peaceable, gentle, humble), towards all men.  Not living like the Gentiles, rather having the character of their Lord (cf. Galatians 5:22-23; 2 Peter 1:5-7, et al).

As Christians, we are to be different than we were, and than others continue to be.

It is important to note that here Paul is giving Titus instructions on what to teach. It is important to declare the “whole counsel of God”, (cf. Acts 20:27). An aspect of that declaration is to teach every person, young or old, male or female, how they should direct their lives.

There are specific admonitions that different ages or genders need. This is not sexist or ageist, it is merely an acknowledgment of the order of life, and what God always requires of us.  With this in mind, the text is a treasure trove of good instruction.

Older men are to be characterized by sobriety and reverence. The old women as well, and they are to teach the younger women with less experience.  The younger women are to show love, deference and care to their husbands and children.  The younger men are to be act with maturity. They are to have integrity and soundness in action.

Finally, bondservants are to serve their masters with fidelity as Christians should always do.  The exhortations are simple, but needed. As too often they are ignored.

In verses 5-9, Paul instructed Timothy to find qualified men to serve as elders in the churches of Crete. This was especially needed at that time because of false teaches described in verses 10-14.

Our text continues this theme, describing the hypocrisy of these evil men, especially the Jews who were seeking to bind the Law upon the brethren.  First, Paul noted that those who are “pure” have liberty in “all things.”  (Context is important here, as Paul is referring to the limitations regarding diet, etc., that were given to the Jews, but were removed when the law was nailed to the cross, cf. Colossians 2:14-17).

In contrast, these evil men claimed to be religious, “They profess to know God”, but their evil hearts brought defilement to them, even as they imbibed in things that otherwise were pure (cf. Romans 14).  Paul was able to discern their hypocrisy (claiming purity, but being defiled) by their actions.  They deny Him, being characterized by disobedience. Thus, qualified elders were needed to deal with them.

In verses 5-9, Paul gives Titus a list of qualifications to ensure that qualified men serve as elders. The reason such qualified men are needed for oversight is given in verses 10-14 — the multitude of ungodly individuals who teach error and subvert the faith of the vulnerable. As Paul said, “whose mouths must be stopped.” It seems that Titus too, as an evangelist, was to be occupied in this defense of truth.

In every culture, time and community there will be men whose influence will destroy the faith of others. The particular brand of error of which Paul warned Titus, that of libertinism (“evil beasts, lazy gluttons”), is as prevalent today as it was then and there.

Doctrinal error and sinful practices must be rebuked. And as indicated by Paul, at times that rebuke must be sharp. Men are needed, especially in the eldership, who can discern truth from the commandments of men — and “by sound doctrine” (vs. 9) both rebuke the false teacher, and warn God’s people who would be led astray.
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The apostle Paul wrote this epistle to Titus, “a true son in our common faith” (vs. 4). The salutation indicates that, as with Timothy (cf. 1 Timothy 1:2), Paul’s teaching had led to Titus’ conversion.

It was common for Paul, in his epistles, to defend his apostleship as being from God. Paul was not a usurper. In these few verses he states an eloquent argument for his apostleship, as a part of God’s overreaching scheme of redemption for man.

Paul’s apostleship was according to faith. It emanated from God. He states that God had committed him to the proclamation of that faith. God chose through the “foolishness of the message preached to save those who believe” (1 Corinthians 1:21).

So, the emphasis here is not really on Paul as a bondservant and an apostle, but on the message he was to proclaim. Paul describes that gospel as that which “accords with godliness” (vs. 1). It leads to a holy life. As such, it is “in hope of eternal life.” That is, in leading the elect to righteousness, it provides standing with God in judgment. This eternal hope is something we are assured of, as it is promised by God, and God can not lie (cf. vs. 2, Hebrews 6:18). This promise, as Paul indicated, predates the creation of man (cf. vs. 2).

This passage is one of only two in the New Testament that list the qualifications for elders. The other passage is 1 Timothy 3:1-8.

The importance of elders is intimated here, as Paul tells Titus to “set in order the things that are lacking” (5). A congregation that does not have elders needs them to be in accord with God’s design. While it would be wrong to appoint men to the task who are unqualified, every congregation should develop men for this important work.

Note also the phrase, “must be” in verse 7. These are qualifications, not suggestions. As indicated, only men who are married with children who are faithful can scripturally serve. They are to be blameless, and in control both of their emotions and their desires. They are to be hospitable, and sober-minded. They must be familiar with scripture and willing to take a stand for the truth of God’s word, when it is attacked by evil men.

In every generation there are men who oppose the truth of God. In His wisdom, He has equipped the church to deal with and defeat those in opposition. Among other things, this is the elder’s work.

Titus 3:9-11

In our text the apostle Paul counsels his charge to avoid divisiveness. He obviously makes a distinction between contending for the faith, and being contentious. While one difference may be attitude or demeanor in the midst of controversy, in this case Paul refers to the content which brings about the division.

“Foolish disputes, geneologies, contentions, and strivings about the law” are named as “unprofitable and useless” by the apostle. Whatever these things are, Titus was not to engage in any dispute about them. Some things we are not to fight about!

What things? Simply put, silly stuff of no consequence that serves no purpose other than to create fussing and fighting among Christians. When men seek to promote and elevate their opinions and speculations to the level of faith, they are guilty of causing strife.

Paul says such men are “self-condemned.” We are not to be patient with such individuals. What they do is obviously wrong, and after the “first and second admonition”, they are to be rejected from the fellowship of God’s people.

Titus 2:11-15

Our text contains a wonderful explanation of grace, and what it means for man.

First, grace brings salvation. Man can not save himself, he can not earn his redemption. But, God freely gave His son to die in our stead. This is grace. Jesus paid the penalty for our sin, allowing us to be spared an eternity in hell.

Second, grace is available to all men. It is not limited only to the Jew. All men have access to the saving grace of God.

Third, grace does not excuse us from personal responsibility. The idea of cheap grace, so popular today, is false. “Shall we continue in sin that grace may abound? Certainly not!” (Rom. 6:1-2). Rather, Paul says that grace teaches us to deny worldly lusts, and live “soberly, righteously, and godly in the present age.”

Finally, as recipients of grace, we have hope as we look for the second advent of our “great God and Savior Jesus Christ.”