Titus

Titus

Background:

Titus was a Gentile (Gal. 2:3), apparently led to Christ
through Paul's evangelism (Tit. 1:4). As a delegate, he
helped resolve problems in the church at Corinth during Paul's
third gospel tour (2 Cor. 7:6-7; 8:6, 16). Paul left Titus in
Crete to finish setting in order the work begun there (Titus
1:5).

Contents:

Titus explains how to set new local churches in order. Chapter
one calls for Titus to appoint godly elders and reprove false
teachers. Chapters two through three explain how believers
should engage in good works. The basis for church order is
the sound doctrine that God's grace should result in good
deeds (1:1; 2:11-13; 3:4-8, 14).

Theme: Promote Church Order

Outline:

1) By appointing godly leaders (1:1-8)
2) By teaching sound doctrine (1:9)
3) By reproving false teachers (1:10-16)
4) By maintaining good works (2:1 - 3:15)

Titus 1

Theme: Promote Church Order

1) By appointing godly leaders (1-8)

"For this reason I left you in Crete, that you might set in
order what remains, and appoint elders in every city as I
directed you..." (5 NAS).

Verse 1 indicates the knowledge of the truth is "according to
godliness". If a person understands and believes the truth,
they will conduct themselves in a godly manner. This standard
especially applies to those who would be leaders.

The main church leader was called a bishop, pastor, or elder,
interchangeably (Acts 20:17,28; 1 Tim. 3:1-2; Tit. 1:5,7; 1
Peter 5:1-2). This office involves teaching and overseeing
the functions of the local church.

An elder must be "above reproach". This is slightly different
from the word used in 1 Tim. 3, and means "not accused" or
called in question. It seems difficult to understand this as
teaching that merely raising an accusation keeps a man from
service. If this were the case, how would Paul, or Christ
Himself qualify (Matt. 26:57-68; 2 Tim. 4:16)? Further, what
would prevent any opponent of God from disqualifying every
potential leader, simply by hurling an accusation at him?

1 Tim. 3 uses the same word ("above reproach") for deacons:
"And let these first be tested; then let them serve as deacons
if they are _beyond reproach_." (10 NAS; emphasis mine) This
seems to indicate that a time of _testing_ should precede any
determination of whether or not a person is "above reproach".
The specific areas of testing follow. First, the overseer
must be "the husband of one wife". There are several ideas as
to what this might mean, but the most likely seems to be that
the man may never have been divorced. The same expression is
used of widows in 1 Tim. 5, and almost certainly means "never
divorced", rather than "one husband at a time" there. This
understanding seems supported by the prohibition of divorce
and remarriage of those who have been divorced, but the
permission of widows to remarry (1 Cor. 7).

Next, a would-be overseer should "have children who believe".
If a man cannot manage his own house, how will he take care of
the church of God (1 Tim. 3:5)? A man's children must not
accurately be accused of wild, riotous, rebellious, or unruly
behavior.

Negatively, the "overseer" must _not_ be self willed (lit.
"self pleasing"), "quick tempered" ("soon angry"), "addicted
to wine" (one who lingers beside wine), "pugnacious"
["contentious", one who strikes out with the fists], or
"greedy".

Positively, the overseer should be "hospitable" ("friendly to
strangers"), "loving what is good" (lit. "friend" of or
"friendly" toward good people and things), "sensible" (from
"sozo" ["safe, "reigned in", or "salvation"], and ""phren"
["the middle" or "mind"], meaning "to reign in the middle or
mind", or "salvation minded"), "just" (can mean to be or show
oneself to be right), "devout" (consecrated to God, separated
from sin), and "self-controlled" (lit. "in" "power", or
control of one's self).

It is also important that the overseer hold fast to sound
doctrine (9). The reason is because Scripture is the agent
both for exhorting believers in the way they should walk, and
for refuting (convincing of sin or error) those who
contradict. This is important, because there is a temptation,
today, when guarding the faith, to study error.

Reasonable and popular as this idea is becoming, it goes
contrary to numerous specific instructions in the pastoral
epistles. It is the study and preaching of the truth, and not
of error, which enables one to refute false doctrine.

Titus 1B

Theme: Promote Church Order

3) By gagging false teachers (1:10-12)

"For there are many rebellious men, empty talkers and
deceivers...who must be silenced..." (10-11 NAS)

1 Tim. 1:3-4 instructs Timothy to directly instruct false
teachers not to teach strange doctrines. This passage gives
several reasons Titus, too, should "silence", or gag false
teachers.

1) Because they are rebellious men (10a). 2 Timothy describes
false teachers as those who enter households and captivate
gilt stricken women with their doctrine (3:1-9). The
illustration that passage gives is apparently of two magicians
in Pharaoh's court who imitated, but actually opposed the work
of God through Moses (cf. Ex. 7:8-13).

2) Because their talk is empty and deceitful (10b). Colossians
2 describes "empty deception" as a gospel which teaches
salvation through "shadow" observance of the OT Law, rather
than through faith in Christ, who is the "substance".

3) Because they upset whole families (11a). Apparently they
worked their way into peoples houses, or house churches. 2
Timothy 3 warns of the same approach by men who profess
religion, but lead ungodly lives.

4) Because they teach things they should not teach (11b). The
following verses describe this doctrine as "Jewish myths and
commandments of men who turn away from the truth" (14 NAS).
This seems similar to the doctrines of merit-based salvation
warned against in Colossians 2. Apparently, the primary fruit
of such teaching is ungodly conduct (15-16). The remainder of
Titus, and the primary thrust of the book emphasize that sound
doctrine results in godly behavior.

5) Because they are motivated by dishonest profit (11c). 1
Timothy 6:5ff. and Jude 4-16 offer similar descriptions of
false teachers. In each case, they are motivated by the
desire for personal gain.

6) Because they are evil, lazy liars (12-13a). This
summarizes both their doctrine (which is false), and their
conduct (which is ungodly). On the one hand, believers cannot
be saved by their good works. On the other, the grace of God
is not a license to sin, but should result in good works.

4) By reproving their audience (13b-14). The word "reprove"
means to convict someone of their error (cf. notes on 2 Tim.
4:2). Verse 14 seems to explain it is those who pay attention
to false teachers who should be reproved.. Convincing
believers that paying attention to false teachers is wrong,
will help make them "sound in the faith".

Titus 2

Theme: Promote Church Order

5) By maintaining good works (2 - 3)

"But as for you, speak the things which are fitting for sound
doctrine...For the grace of God has appeared, bringing
salvation to all men, instructing us to deny ungodliness and
worldly desires and to live sensibly, righteously and godly in
the present age..." (2:1, 11-12 NAS)

False doctrine teaches salvation by merit and results in evil
deeds. By contrast, sound doctrine proclaims salvation by
grace alone, but calls for godly living (1). Verses 2-10
explain several ways to maintain good works:

Older men: by being "temperate" (alert, not intoxicated,
calm), "dignified" (of honorable or respectable character),
"sensible" (salvation minded, self controlled, in one's
senses, accurate in self evaluation), and "sound (healthy,
safe, wholesome) in faith", "love", and "perseverance" [to
"remain under", e.g. trials, etc.] (2 NAS)

Older women: by being "reverent" (fitting holiness), not
"malicious gossips" (lit. "devil", to throw accusations [esp.
false] at), not "enslaved to much wine", and by "teaching what
is good". This last instruction refers to encouraging younger
women to live godly (3-4a)

Younger women: by loving their husbands and children, by being
"sensible" (same as above), "pure" (holy, chaste), "workers at
home" (lit. "house guards" or caretakers), "kind" (good,
useful, upright), and by being "subject ("rank one's self
under", "obey") to their own husbands" (4-5 NAS).

Younger men: by being "sensible" (same as above) (6).

Timothy: by showing himself an example (pattern) of good
deeds, "with purity in doctrine" (lit. "not corrupt", i.e. not
throwing over or destroying), "dignified" (heavy, honest,
respectable), "sound in speech" (whole, healthy, from a base
meaning "to cause to grow"). Such godly living gives opponents
"nothing bad to say" about christians who profess faith (7-8
NAS).

Servants: by being "subject to their own masters" (same word
as for wives), "well-pleasing", "not argumentative" (to speak
against, or contradict), , "not pilfering" (keeping or
separating for one's self) and by "showing all good faith".
Such conduct "adorns [puts in order, ornaments, garnishes,
embellishes] the doctrine of God our Savior" (9-10 NAS)

Titus 2B

Theme: Promote Church Order

5) By maintaining good works (2 - 3)

Negatively, the grace of God teaches us to deny ungodliness.
Positively, it instructs us to live godly lives. Verses 11-15
show why salvation by grace should result in good deeds.

1) Because Christ redeemed us "from" sin (14). Christ's death
frees the believer not only from sin's penalty, but also from
it's power in daily life, and ultimately, from its very
presence.

First, Christ's death frees the believer from the penalty of
sin. The death of Christ paid the debt of our sin, satisfying
God's righteous demands against it (Rom. 3:21ff.; 1 Joh. 2:2).
When a person trusts Christ, the value of this payment is
applied to his account (2 Cor. 5:21), and God declares him
"righteous". This is called "justification", and frees
believers "from" the penalty of sin--eternal hell (2 Thess.
1:7-10).

Second, Christ's death and resurrection frees the believer
from the power of sin in his daily life (Romans 6 - 8a). The
fallen human nature ("flesh") is hostile towards God, and is
not capable of subjecting itself to God's will (Rom. 8:6-8).
As such, the Law (God's declared will), actually compels our
sin nature (which every believer retains until glory in
heaven) to rebel (Rom. 7:7-25). This proves we are unable to
please God in the strength of our flesh, deserve the death
penalty, and constitutes "slavery" to sin.

Christ, however, died to sin, and rose to newness of life
(Rom. 6:1-23). Since the Holy Spirit places the believer into
this work of Christ, he too has died with Christ, to sin, and
been raised with Him to newness of life. This frees the
believer from obligation to his sin nature and the Law, and
empowers him to serve God. As the believer knows his position
in Christ, and counts it to be true, he may yield (by the
power of the indwelling Spirit) his members as instruments of
righteousness to God, rather than sin (Rom. 6:1-23).

In our position before God, sanctification occurs the moment
we believe, since we are placed "in Christ", cleansed of all
sin, and imputed with His righteousness (2 Cor. 5:21; cf. Eph.
1). In our daily practice, however, we become more and more
devoted to God, as we yield to Him by the power of the Holy
Spirit. This position and practice is called "sanctification"
(consecration to God, separation from sin).

2) Because Christ owns us. The word "redeem" implies that
Christ has bought us not only "from" the slave market of sin,
but also "for Himself" (Tit. 2:14). We are now "His own
possession", being bought with the blood of Christ (Acts
20:28; 1 Cor. 6:18-20; Heb. 9:12 1 Pet. 1:18-19). As such, He
desires His people to be holy, as He himself is, and as a
husband desires his wife to be pure (Eph. 5:25-27).

3) Because Christ will return for us (13). Currently, the
believer retains his fallen nature, and groans in the
expectation that Christ will deliver him from it (Rom. 8).
When Christ raptures the church, both dead and living
believers will receive a new, immortal, glorious, sin-free
body and spend eternity with Christ (1 Cor. 15). The hope of
Christ's appearing should motivate believers to "purify
themselves" (Tit. 1:1-2; cf. 1 Pet. 1; 1John 3:3).

Romans 8:30 indicates that God's scope of salvation, for every
believer, will include deliverance not only from the penalty
of his sin (Justification), but also from the power of sin in
his daily life (sanctification), and ultimately from the very
presence of his sin nature in glory (glorification). This is
all accomplished by grace, through faith in the death and
resurrection of Christ, as the believer yields himself to
God's will. Thus, a true knowledge of the grace of God (cf.
Tit. 1:1-2) teaches us to deny worldly lusts, and maintain
good works.

Titus 3

Theme: Promote Church Order

5. By maintaining good works (2 - 3)

Chapter three explains several more ways and reasons to
maintain good works.

1) By submitting to authority (1). "Remind them to be subject
to rulers, to authorities, to be obedient, to be ready for
every good deed" (NAS). Also see Romans 13 and 1 Pet. 2:13 -
3:7.

2) Another way to practice your faith, is by showing
consideration (2) "Remind them to ...malign no one, to be
uncontentious, gentle, showing every consideration for all
men."

"Malign" ("blaspheme"), is a compound word which comes from
the roots "blapto" (meaning "hurt", or "injure"), and "pheme"
("fame", "report"). It means to speak in such a way as to
injure someone's reputation. "Uncontentious" means "not a
fighter", and may refer to physical or verbal contention.

"Gentle" seems to carry the idea of being "like", or
agreeable. In the context of another reference, this word
stands in contrast to being greedy (1 Tim. 3:3), a brawler (1
Tim. 3:3b), or covetous (1 Tim. 3:3c). On the other hand,
being "gentle" is associated with such virtues as "meekness"
(Tit. 3:2 ["consideration"]), being peaceful or easy to
entreat, mercy, fairness and justice (James 3:17).

"Consideration" stands in contrast to disciplining someone
with a rod of iron (1 Cor. 4:21). This word is closely
related to "gentleness" (2 Cor. 10:1; Gal. 6:1; Eph. 4:2),
"self control" (Gal. 5:23), "lowliness", "patience" (Eph. 4:2;
1 Tim. 6:11), "love" (Eph. 4:2), mercy, kindness, and
"humbleness of mind" (Col. 3:12). All of these positive
virtues are fruit born by the power of the indwelling Holy
Spirit, as believers yield to God (Gal. 5:16ff.; cf. Rom.
6:1-14).

3) By "avoiding foolish controversies" (9). The word
"foolish" is "moros", and literally means "moronic". The
scope of speech to avoid would include questions,
speculations, debates, or other talk, about ideas which do not
come from the Bible, but which may be mixed with it
(see 1 Tim. 1:3-11). Such "speculation" is "fruitless",
"unprofitable and worthless" (Tit. 3:9), as it fails to
further "the administration of God which is by faith" (1 Tim.
1:3 NAS).

4) By rejecting factious men (10-11). The word "factious"
("hairetikos"), comes from a root meaning "to choose". 1
Corinthians 11 uses a similar word to describe those who took
food for themselves, with the result that those who were
hungry had nothing to eat, thus creating divisions. In this
context, a heretic is apparently one who takes and holds for
himself, ideas or opinions which are not taught in the Bible.
This kind of behavior also generates contention and divisions
in the church. Thus, you promote order by rejecting a
factious man after giving him two warnings.

The word "reject", literally means to "beg off". It comes
from two roots meaning "away", and "to incline". It is in the
present, active, indicative, which means it is an ongoing
action. The idea seems to be that you plead to be spared from
something. In Luke 14, those invited to the wedding feast
tried to "excuse" (same word) themselves from attending. In
Acts 25:11, Paul used the same word for reject, to show that
he refused to die for the false accusations that were being
brought against him. Rather, he rejected such arguments by
appealing to Caesar, and arguing strongly against the false
accusers in court! Heb. 12:19 uses this word to describe
Israel's reaction to God's voice, when they found it too
terrible to hear, and plead for it to stop. Rejecting cab
carry the idea of avoiding, inclining away from, or even
arguing strongly against (Acts 25:11; 2 Tim. 2:23; Heb.
12:25).

The word "warning" is a compound word coming from roots
meaning "to lay down" or "set forth", and "understanding" or
"mind". It apparently means to set forth an understanding in
such a way as to warn someone. 1 Cor. 10:11 uses this word to
set forth the account of OT saints who "craved evil things",
grumbled against God, and were destroyed, as an "example" to
warn believers against such behavior.

Chapter 3 also gives several reasons to maintain good works
(3-8).

1) Because we used to be foolish (3). This and the following
reason relates to maintaining good works toward lost people.
We have just been told to "malign no one", "to be
uncontentious, gentle", and to show "every consideration for
all men" (2). This could prove difficult towards the unsaved,
because we see the evil in their behavior. Remembering we
were saved from the same sinful, hateful condition should make
it easier to show consideration to all men.

2) Because we were saved by grace (4-5). Negatively, pride
can make a person indignant or harsh toward those who do not
enjoy the same benefits. Remembering we did not earn
salvation with our righteous deeds should keep us meek toward
all men. Positively, thinking about the grace God has "poured
out upon us richly through Jesus Christ", should also persuade
us to maintain good works toward the lost. God has washed us
of sins, indwelled us, given us a new nature, justified us,
and made us heirs of eternal life in Christ. Such unmerited
favor from God should persuade us "engage in good deeds" (14).

--
Have you heard Christ died for our sins, and God raised Him
from the dead? Did you know God saves you from hell and
gives you eternal life through faith in this finished work alone,
not your merits (Jn. 3:16; 1 Cor. 15:1-3; Eph. 2:8-10; 2 Thess.
1:8-9)? This is so man cannot boast, and God alone gets the
glory (Eph. 2:8-9).
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