Chapter Two: How to Have a Healthy Church (Titus 2–3)
Key theme: Christians should maintain good works
I.CHURCH ORGANIZATION—chapter 1
II.CHRISTIAN OBLIGATION—chapters 2–3
(Titus 1)
(Titus 2–3)
Titus 1
While Timothy was laboring in metropolitan Ephesus, Titus had his hands full on the island of Crete. Titus was a Greek believer () who had served Paul well on special assignments to the church in Corinth (; , , ; ). Apparently Titus had been won to Christ through Paul’s personal ministry () as Timothy had been (). “As for Titus,” Paul wrote, “he is my partner and fellow worker among you” (, NIV).
But the people on the island of Crete were not the easiest to work with, and Titus became somewhat discouraged. Like Timothy, he was probably a young man. But unlike Timothy, he was not given to timidity and physical ailments. Paul had been with Titus on Crete and had left him there to correct the things that were wrong. Since Jews from Crete were present at Pentecost (), it is possible that they had carried the Gospel to their native land.
Titus had his share of problems! The churches needed qualified leaders, and the various groups in the churches needed shepherding. One group of false teachers was trying to mix Jewish law with the Gospel of grace (, ), while some of the Gentile believers were abusing the message of grace and turning it into license (). By nature, the people of Crete were not easy to work with (), and Titus needed extraordinary patience and love. It would have been easy for Titus to have “heard God’s call to go elsewhere,” but he stuck it out and finished his work.
As you read and study this letter, you will discover that it is a condensed version of Paul’s first letter to Timothy. In this first chapter, Paul reminded Titus of three responsibilities he had to fulfill.
In this rather lengthy greeting, Paul emphasized the importance of the Word of God. Four times he used the Greek preposition kata, the root meaning of which is “down.” But in this context, kata helps us see the relationship between the ministry and the Word of God. Consider the four phrases.
“According to the faith of God’s elect” (v. ). Paul’s ministry was governed by the Word of God. He was “a slave of God” (the only place Paul used this phrase) and “a messenger sent on a special commission” by Jesus Christ. But the purpose of his ministry was to share the faith, that body of truth contained in the Word of God. “God’s elect” are those who have trusted Jesus Christ as their Saviour (; ).
“The truth which is after [according to] godliness” (vv. ). “Godliness” is an important concept in this letter, just as it was in 1 Timothy, even though the actual word is used only once. But the repetition of “good works” emphasizes the point (; , ; , , , ). The truth of the Gospel changes a life from ungodliness () to holy living. Sad to say, there were people in the churches on Crete, like some church members today, who professed to be saved, but whose lives denied their profession ().
This faith in Jesus Christ not only saves us today and makes our lives godly, but it also gives us hope for the future (). We have assurance for the future because of God’s promises, and God cannot lie (see ). We are born again “unto a living hope” (, NIV) because we have trusted the living Christ. We believers have eternal life now (; ); but when Jesus Christ returns, we will enjoy eternal life in an even greater way.
“According to the commandment of God” (v. ). God reveals His message through preaching. This does not mean the act of proclaiming the Word, but rather the content of the message. “It pleased God by the foolishness of preaching [the message of the Cross] to save them that believe” (). This Word of the Gospel was committed to Paul (see ), and he had committed it to Titus. This ministry was according to the commandment of God and was not given by men ().
As in 1 Timothy, the title Saviour is often repeated in Titus (; , ; , ). The God-given written Word reveals the Saviour, because a Saviour is what sinners need. God’s grace brings salvation, not condemnation (). Jesus could have come to earth as a Judge, but He chose to come as a Saviour ().
“After the common faith” (v. ). The word common means “to have in common.” This faith is the possession of all of God’s people and not just a selected few. Christians in different denominational groups may wear different labels, but all who possess the same saving faith share “the common salvation” (). There was a definite body of truth deposited in the church, “the faith that was once for all entrusted to the saints” (, NIV). Any departure from this “common faith” is false teaching and must not be tolerated in the church.
As you review these four statements, you can see that Paul related everything in his ministry to the Word of God. His calling and his preaching depended on faith in Christ. He wanted Titus to grasp this fact and to make the Word of God a priority in his ministry. Throughout all three of the Pastoral Epistles there is an emphasis on teaching the Word of God. Local churches ought to be “Bible schools” where the Word of God is taught systematically and in a practical way.
One reason Paul had left Titus on the island of Crete was that he might organize the local assemblies and “set in order” the things that were lacking. That phrase is a medical term; it was applied to the setting of a crooked limb. Titus was not the spiritual dictator of the island, but he was Paul’s official apostolic representative with authority to work. It had been Paul’s policy to ordain elders in the churches he had established (), but he had not been able to stay in Crete long enough to accomplish this task.
Several of the qualifications listed here () have already been discussed in our study of : “blameless, the husband of one wife … not given to wine, no striker [not violent], not given to filthy lucre … a lover of hospitality … sober.” The fact that these standards applied to Christians on the island of Crete as well as to those in the city of Ephesus proves that God’s measure for leaders does not fluctuate. A big-city church and a small-town church both need godly people in places of leadership.
Now, consider nine additional qualifications.
“Having faithful children” (v. ). Faithful means “believing.” The bishop’s children should be Christians. After all, if a servant of God cannot win his own children to Christ, what success can he expect with outsiders? This is the same principle Paul emphasized to Timothy ()—Christian living and Christian service must begin at home. The children in an elder’s home must not only be saved, but must be good examples of obedience and dedication. To be accused of “riot” [wild living] or disobedience [“unruly,” unable to be ruled] would disqualify their father from the eldership. This applies, of course, to children still at home, under the authority of their father.
Too often, new Christians feel a call to the ministry and want to be ordained before they have had a chance to establish their families in the faith. If the children are small, the problem is not too great; but mature children go through a tremendous shock when all of a sudden their household becomes “religious”! A wise father first wins his own family to Christ and gives them a chance to grow before he pulls up stakes and moves to Bible school. We would have fewer casualties in the ministry if this policy were followed more often.
“The steward of God” (v. ). A steward does not own but manages all that his master puts into his hands. Perhaps the most famous steward in the Bible is Joseph, who had complete control over all of Potiphar’s business (). The most important characteristic of a steward is faithfulness (; ). He must use what his master gives him for the good and glory of his master, and not for himself personally (see ).
The elder must never say, “This is mine!” All that he has comes from God () and must be used for God. His time, possessions, ambitions, and talents are all loaned to him by the Lord; and he must be faithful to use them to honor God and build the church. Of course, all Christians ought to be faithful stewards, and not the pastors only!
“Not self-willed” (v. ). An elder must not be “overbearing” (NIV), a person always pushing to have his own way. While church members ought to respect and follow the leadership of the elders, they should be certain that it is leadership and not dictatorship. A self-willed pastor is arrogant, will not take his people’s suggestions and criticisms, and makes sure he always gets his own way.
“Not soon angry” (v. ). He must not have a quick temper. There is a righteous anger against sin (), but much of our anger is unrighteous and directed against people. A righteous man ought to get angry when wrongs are done. Someone has said, “Temper is such a wonderful thing that it’s a shame to lose it.” Wise counsel, indeed.
“A lover of good men” (v. ). “One who loves what is good” (NIV) is an alternate translation, and this would include good men. But it also includes good books, good music, good causes, and many other good things. A man is a good man because he has a good heart and surrounds himself with good things. It is difficult to believe that a dedicated servant of God would deliberately associate with things that are bad for him and his family.
“Just” (v. ). “Upright” is a good translation. He should be a man of integrity who sticks by his word and who practices what he preaches. His conduct is righteous.
“Holy” (v. ). “Unstained” gives the idea. “Be ye holy, for I am holy” (). The root meaning of holy is “different.” Christians are different from lost sinners because Christians are new creations by the grace of God ().
“Temperate” (v. ). “Self-controlled” is the meaning, and it applies to a man’s appetites and actions. “Disciplined” is a synonym. A pastor must discipline his time so that he gets his work done. He must discipline his desires, especially when well-meaning members try to stuff him with coffee and cake! He must keep his mind and body under control, as he yields to the Holy Spirit (, where temperance means “self-control”).
“Holding fast the faithful Word” (v. ). The word faithful was a favorite with Paul (see ; ; ; ). God’s Word is trustworthy because God cannot lie (). Because the Word is faithful, those who teach and preach the Word should be faithful. Again, Paul used the term sound doctrine which we have already met in . It means “healthy doctrine” that promotes spiritual growth.
So the elders have a twofold ministry of God’s Word: (1) building up the church with “healthy” doctrine, and (2) refuting the false teachers who spread unhealthy doctrine. The naive church member who says, “We don’t want doctrine; just give us helpful devotional thoughts!” does not know what he is saying. Apart from the truth (and this means Bible doctrine), there can be no spiritual help or health.
The mentioning of those who oppose true doctrine led Paul to give the third responsibility that Titus was to fulfill.
It did not take long for false teachers to arise in the early church. Wherever God sows the truth, Satan quickly shows up to sow lies. Titus faced an enemy similar to that described in 1 Timothy—a mixture of Jewish legalism, man-made traditions, and mysticism. Paul gave three facts about these false teachers.
What they were personally. Paul had nothing good to say about them! They would not submit to God’s Word or to the authority of God’s servant, for they were unruly. “Rebellious” would be a good translation. Beware of teachers who will not put themselves under authority.
They were vain talkers. What they said impressed people, but it had no content or substance. When you “boiled it down,” it was just so much hot air. Furthermore, they excelled in talking, not in doing. They could tell others what to do, but they did not do it themselves. Note especially .
The great tragedy was that they deceived people by their false doctrines. They claimed to be teaching truth, but they were peddlers of error. Because they themselves were deceived by Satan, they deceived others, “teaching things they ought not to teach” (, NIV).
They were carnal and worldly: “liars, evil brutes, lazy gluttons” (, NIV). What an indictment! Instead of living for the beautiful things of the spiritual life, they lived for their own appetites. Paul’s adjectives are arresting. These men were not just “beasts,” but “evil beasts”; they were not just “gluttons,” but “lazy gluttons.” They were celebrities, not servants. They “lived it up” at the expense of their followers, and (true to human nature), their followers loved it!
Paul summed up their character in . They were “abominable,” which means “detestable, disgusting.” Christians with good spiritual sense would be completely disgusted with the character and conduct of these teachers, and would never follow them. “Disobedient” means “they cannot and will not be persuaded.” Their minds have been made up and they will not face the truth. “Reprobate” literally means “not able to pass the test.” God does not use them because they have been proved unfit. This same Greek word is translated “castaway” in . There it is in an athletic context and means “disqualified.”
Having described what these teachers were, Paul then shared a second fact.
What they did. The picture was clear: These false teachers told lies from house to house and thus upset the faith of the people. Whole families were affected by their unhealthy doctrines. For one thing, they were teaching Jewish legalism (“they of the circumcision,” ; see ) which Paul rejected. They were also teaching “Jewish fables” (), which probably described their fanciful interpretations of the genealogies in the Old Testament ().
It never ceases to amaze me what some people get out of the Scriptures! I was once on a telephone talk program on a Chicago radio station, discussing Bible prophecy. A man phoned in and tried to take over the program by proclaiming his strange interpretations of Daniel’s prophecies. He rejected the clear explanation given in the Bible and was very upset with me when I refused to agree with his fanciful ideas.
Dr. David Cooper used to say, “When the plain sense of Scripture makes good sense, seek no other sense.” There is no need to find “deeper meanings” to the plain teachings of the Word of God. Such an approach to the Bible enables a “student” to find anything he is looking for!
Since the early church assemblies usually met in private homes, it is easy to understand how “whole houses” () could be upset by false teachers. People today who have Bible study classes in their homes must be careful lest visitors come in with strange doctrines. There are sects and cults that look for these classes and plant their agents just for the purpose of winning converts, so we must be careful.
Why they did it. Their main motive was to make money “for filthy lucre’s sake” (). They were not ministering to the church; they were using religion to fill their own pockets. This explains why Paul said that “not given to filthy lucre” was one requirement for an elder. A true servant of God does not minister for personal gain; he ministers to help others grow in the faith.
But behind this covetousness was another problem: Their minds and consciences had been defiled (). This is what happens when a person lives a double life: Outwardly, he commands respect; but inwardly, he deteriorates. No one can serve two masters. These deceivers’ love for money caused them to teach false doctrine and live false lives, and the result was a defiled conscience that did not convict them. This is one step closer to that “seared conscience” that Paul wrote about ().
is one of those verses that some ignorant people try to use to defend their ungodly practices. “To the pure, all things are pure” is used to excuse all sorts of sin. I recall warning a teenager about the kind of literature he was reading, and his defense was, “Beauty is in the eye of the beholder. Your heart must be filthy if you see sin in what I’m reading. After all, ‘To the pure, all things are pure.’ ”
To begin with, Paul was refuting the false teaching of these legalists with reference to foods. They were teaching that Jewish dietary laws still applied to Christian believers (see ). If you ate forbidden food, you defiled yourself; but if you refused that food, you became holier.
“It is just the opposite,” Paul argued. “These teachers have defiled minds and consciences. Therefore, when they look at these innocent foods, they see sin, because sin has defiled their vision. But those of us who have pure minds and consciences know that all foods are clean. It is not the foods which are defiling the teachers; it is the teachers who are defiling the foods!”
But this principle must not be applied to things that we know are evil. The difference, for example, between great art and pornography is more than “in the eye of the beholder.” A great artist does not exploit the human body for base gain. For a believer to indulge in sinful, erotic experiences and claim that they were pure because his heart was pure, is to use the Word of God to excuse sin. The application Paul made was to food, and we must be careful to keep it there.
Having shared these three facts about these false teachers, Paul added one further matter.
What Titus was to do. He was not to stand quietly by and let them take over! First, he was to “exhort and to convince” them by means of “sound doctrine” (). The only weapon against Satan’s lies is God’s truth. “Thus saith the Lord!” is the end of every argument.
Titus was to stop their mouths () and prevent them from teaching and spreading false doctrines. He was to “rebuke them sharply” (). Paul would give this same counsel to Timothy in his final letter: “Reprove, rebuke, exhort with all long-suffering and doctrine” ().
Paul’s purpose, of course, was to convince these teachers and get them to be “sound in the faith” (). But while he is doing this, he must protect the church from their false teachings. False doctrine is like yeast: it enters secretly, it grows quickly, and permeates completely (). The best time to attack false doctrine is at the beginning, before it has a chance to spread.
The attitude of some church members is, “It makes no difference what you believe, just as long as you believe something.” Paul would not agree with that foolish philosophy. It makes all the difference between life and death whether or not you believe the truth of the Word or believe lies. You can choose what you want to believe, but you cannot change the consequences.
“And ye shall know the truth,” said Jesus Christ, “and the truth shall make you free” ().
Titus 2–3
In contrast to the false teachers, Titus was to “speak the things which belong to healthy doctrine” (, literal translation). What germs are to a physical body, false teaching is to a spiritual body, the church. In the verses that make up this section, you will find a blending of doctrinal teaching and practical admonition, for the two must go together. Paul discussed several different areas of ministry in the local church.
How easy it would be for a younger man like Titus to misunderstand or even neglect the older members of his congregation.
“I want a church of young people!” a pastor once said to me, forgetting that one day he would be old himself. A church needs both the old and the young, and they should minister to one another. The grace of God enables us to bridge the generation gap in the church. One way to do this is for all members, young and old, to live up the standards that God has set for our lives.
The older men were to be sober, which means “to be temperate in the use of wine.” Old men with time on their hands could linger too long over the cup.
Grave means “dignified,” but it does not suggest a solemn person who never laughs. There is a dignity to old age that produces respect, and this respect gives an older saint authority. How I thank God for the venerable saints who have assisted me in my own pastoral ministry! When they stood to speak, the whole church listened and took heed.
Temperate describes an attitude of mind that leads to prudence and self-control in life. It is the opposite of frivolity and carelessness that are based on ignorance. It is translated “sober” in and , , and , and “discreet” in . Seriousness of life and purpose are important in the Christian life, and especially to older saints who cannot afford to waste time, for their time is short.
Sound in faith, in love, in patience all go together. The older men should know what they believe, and their doctrinal convictions should accord with God’s Word. For a knowledge of Bible doctrine is no substitute for the other necessary virtues, such as love for the brethren and patience in the trials of life. In fact, a right faith in God’s Word should encourage a believer in love and endurance.
Possibly the word likewise in means that the older women were to have the same qualities as the older men, plus the additional ones listed. The deportment (behavior) of these older women must always reflect holiness. They must not be slanderers (“false accusers”—the Greek word is “devils,” which means “slanderers”), picking up gossip and spreading it. They must also be temperate in their use of wine.
When it comes to the older women, Paul’s emphasis is on teaching: “teachers of good things.” Experienced, godly women are usually excellent teachers. The word teach in is related to the word translated “temperate” in , and probably should be translated, “that they may train by making sober-minded.” It is not only that the older women should show the younger mothers how to keep house, but that they put within their hearts and minds the right spiritual and mental attitudes.
One of the strongest forces for spiritual ministry in the local church lies with the older believers. Those who are retired have time for service. It is good to see that many local churches have organized and mobilized these important people. In my own ministry, I have been greatly helped by senior saints who knew how to pray, teach the Word, visit, troubleshoot, and help build the church.
The godly older women have the responsibility of teaching the younger women how to be successful wives, mothers, and housekeepers; and the younger women have the responsibility of listening and obeying. The Christian home was a totally new thing, and young women saved out of paganism would have to get accustomed to a whole new set of priorities and privileges. Those who had unsaved husbands would need special encouragement.
The greatest priority in a home should be love. If a wife loved her husband and her children, she was well on the way to making the marriage and the home a success. In our Western society, a man and a woman fall in love and then get married; but in the East, marriages were less romantic. Often the two got married and then had to learn to love each other. ( is probably the best Scripture for a husband and wife who really want to love each other in the will of God.)
Surely a mother loves her children! Yes, this is a natural instinct; but this instinct needs to be controlled. I once heard a “modern mother” say, “I love my child too much to spank her.” In reality, she had a selfish love for herself and did not really love the child. “He who spares the rod hates his son, but he who loves him is careful to discipline him” (, NIV). While it was usually the father who disciplined the children in Eastern homes, the mother could not escape being a part of the procedure, or else a child would run to its mother for protection.
“To be discreet” () is our familiar word sober-minded again (“temperate” in ). Outlook determines outcome; and if a person is not thinking rightly, he will not act properly. A woman needs a correct and disciplined outlook on her ministry in the home. “Self-controlled” is the idea contained in this word. If parents do not discipline themselves, they can never discipline their children.
“Chaste” means “pure of mind and heart.” A Christian wife is true to her husband in mind and heart as well as in action.
“Keepers at home” does not suggest that her home is a prison where she must be kept! “Caring for the home” is the idea. “Guide the house,” Paul wrote (). The wise husband allows his wife to manage the affairs of the household, for this is her ministry.
“Good” () can be translated “kind.” She does not rule her household with an iron hand, but practices “the law of kindness” ().
While the wife is “busy at home” (NIV), it is the husband who is the leader in the home; so the wife must be obedient. But where there is love () there is little problem with obedience. And where the desire is to glorify God, there is no difficulty that cannot be worked out.
“That the Word of God be not blasphemed” is a good motive for cooperation and obedience at home. It is sad to see the way family problems, and even divorces, among Christians cause unsaved people to sneer at the Bible.
Titus was to let older women minister to younger women, lest he get himself into a difficult situation. But he was to be an example to the younger men with whom he would easily identify. Exhortation and example were to be his tools for building them up in the faith (). He was to exhort them to be self-controlled, for there were many temptations to sin.
But Paul wrote more about Titus the example than he did about Titus the exhorter! A pastor preaches best by his life. He must constantly be a good example in all things. Whatever the pastor wants his church to be, he must first be himself. “For they say, and do not” was our Lord’s indictment against the Pharisees (). This is hypocrisy.
The Greek word tupos (“pattern,” ) gives us our English word type. The word originally meant “an impression made by a die.” Titus was to live so that his life would be like a “spiritual die” that would impress itself on others. This involved good works, sound doctrine, a seriousness of attitude, and sound speech that no one—not even the enemy—could condemn. Whether we like it or not, there are “contrary” people who are always looking for a fight. A pastor’s speech should be such that he stands without rebuke.
It is not easy to pastor a church. You do not punch a clock; yet you are always on duty. You must be careful to practice what you preach; you must be the same man in and out of the pulpit. Hypocrisy in speech or conduct will ruin a man’s ministry. No pastor is perfect, just as no church member is perfect; but he must strive to be the best example possible. A church will never rise any higher than its leadership.
Paul usually had a word concerning the slaves (see ; ). We are glad for this word to Titus because Paul backed it up with one of the greatest statements about salvation found in the New Testament. Paul always linked doctrine and duty.
Paul warned these Christian slaves about three common sins they must avoid (). First, disobedience. They were to obey their masters and seek to please them, which meant going the extra mile. It is possible to obey, but not “from the heart” (). It is possible to do a job grudgingly. Some unsaved masters would not be thoughtful and would overwork their slaves.
The second sin was talking back (“answering again,” ). While a slave would not carry this too far (his master might severely discipline him), he could argue with his master since the master probably knew less about the job than the slave did. The slave could also “gripe” about his master to others on the job. This would certainly be a poor testimony for a Christian slave.
Christian slaves were also to avoid the sin of stealing (“purloining”). This was the sin Onesimus probably committed against Philemon (see ). It would be easy for a slave to pilfer little items and sell them, and then report that they had been broken or lost.
There are no slaves in our society today, but there are employees. Christian workers must obey orders and not talk back. They must not steal from their employers. Millions of dollars are lost each year by employers whose workers steal from them, everything from paper clips and pencils to office machines and vehicles. “They owe it to me!” is no excuse. Neither is, “Well, I’ve earned it!”
Paul gave a good reason why Christian workers should be trustworthy (“showing all good fidelity”): This will “embellish with honor” the Word of God (WUEST). When we serve faithfully, we “beautify the Bible” and make the Christian message attractive to unbelievers. When Paul addressed the slaves in Timothy’s church (), he used a negative motive: “that the name of God and His doctrine be not blasphemed.” But the positive motive, to make God’s message attractive, and the negative motive, to keep God’s teaching from being slandered, ought to control our lives.
Here () Paul expanded the meaning of “Saviour” () by explaining what was involved in this salvation that we have through Jesus Christ. The emphasis is on grace—God’s lavish favor on undeserving sinners. Paul pointed out three wonderful ministries of the grace of God ().
Grace redeems us (vv. , ). People could not save themselves. God’s grace had to bring salvation to lost mankind. This salvation was not discovered by sinners; it appeared to them via the life, death, and resurrection of Jesus Christ. God in His grace sent His Son to redeem those in the bondage of sin. This salvation is for “all men” who receive it (see ). There is a universal need, and God provided a universal remedy for all who will believe.
Paul explained this salvation further (). Christ “gave Himself for us,” which means that He became our substitute. “Who His own self bare our sins in His own body on the tree” (). The word redeem means “to set free by paying a price.” We were all slaves of sin () and could not set ourselves free; but Jesus Christ gave Himself as the ransom for our sins. By His death, He met the just demands of God’s holy law, so that God in His grace could forgive and free those who believe on Christ.
We have been redeemed “from all iniquity,” which means that sin should no longer master our lives. (Remember that the context of this passage is Paul’s counsel to slaves. They knew the meaning of “redeem.”) “Iniquity” means “lawlessness.” In our unsaved condition, we were rebels against God’s law; but now all of that has been changed. This led Paul to the second ministry of the grace of God.
Grace reforms us (vv. , ). Salvation is not only a change in position (set free from the slavery of sin), but it is also a change in attitude, appetite, ambition, and action. The same grace that redeems us also reforms our lives and makes us godly. “Teaching” has the idea of “disciplining.” We are disciplined by God’s grace, trained to be the kind of people that glorify Him.
Godly living involves both the negative and the positive. We deny “ungodliness [whatever is unlike God] and worldly lusts” (see ). The verb means that we do it once and for all. It is a settled matter. Then, we work on the positive. “Sober” is our familiar word for “self-control, prudence, restraint” (see ). This emphasizes the believer’s relationship to himself, while “righteously” deals with his relationships with other people. “Godly” speaks of the Christian’s relationship to the Lord, though the qualities must not be separated.
Christians live “in this present age” (NIV), but they do not live like it or for it. Christ has redeemed us from this evil age (), and we must not be conformed to it (). Neither should we walk according to its standards (). We have tasted the powers of “the coming age” (, NIV), and we should not desire to cultivate the present age with its shallowness and godlessness.
Grace reforms us because God purifies us and makes us His own special possession (). This process of purification is called “sanctification,” and its goal is to make the believer more like Jesus Christ (). Sanctification is not only separation from sin, but it is also devotion to God (2 Cor. 6:14–7:1). “Peculiar” does not mean “odd” or “strange.” It means “a special people for God’s own possession” (see ; ).
Grace rewards us (v. ). We are looking for Jesus Christ to return; this is our only hope and glory. This verse boldly affirms that Jesus Christ is God, for there is only one article in the Greek: “the great God and our Saviour.” Paul did not go into detail about the events surrounding the return of Christ. Believers should always be expecting His return and live like those who will see Him face-to-face.
Christians were often looked on with suspicion in the Roman Empire because their conduct was so different and they met in private meetings for worship (see ; 3:13–4:5). It was important that they be good citizens without compromising the faith. Their pagan neighbors might disobey the law but Christians must submit to the authority of the state (see Rom. 13). “Ready to every good work” () means “cooperating in those matters that involve the whole community.” Our heavenly citizenship () does not absolve us from responsibilities as citizens on earth.
The believer should not have a bad attitude toward the government and show it by slanderous accusations and pugnacious actions. The word gentle () means “an attitude of moderation, a sweet reasonableness.” Christians with this quality do not insist on the letter of the law, but are willing to compromise where no moral issue is at stake.
Again, Paul linked duty to doctrine. “Don’t be too critical of your pagan neighbors,” he wrote. “Just remember what you were before God saved you!” needs little explanation; we know what it means from our own experience.
What a difference “the kindness and love of God” () made! If you want a beautiful illustration of “the kindness of God,” read 2 Samuel and note David’s treatment of Mephibosheth, a little lame prince. Because Mephibosheth was a part of Saul’s family, he expected to be slain. But David, in kindness, spared him and treated him as one of his own sons at the palace table.
Salvation came not only because of God’s kindness and love, but also because of His mercy (). We did not save ourselves; “He saved us.” How did He do it? Through the miracle of the new birth, the work of the Holy Spirit of God. I do not think that “washing” here refers to baptism because, in New Testament times, people were baptized after they were saved, and not in order to be saved (see ). “Washing” here means “bathed all over.” When a sinner trusts Christ, he is cleansed from all his sins, and he is made “a new person” by the indwelling Holy Spirit.
Paul related this same cleansing experience to the Word of God (). Salvation comes to a sinner when he trusts Christ, when the Spirit of God uses the Word of God to bring about the new birth. We are born of the Spirit (, where “water” refers to physical birth, which Nicodemus had mentioned earlier, ) and of the Word (). “Which” in ought to be “whom,” referring to the Holy Spirit who is given to us at conversion (; ; ).
Not only have we who are Christians been washed and made new in Christ, but we have also been justified (). This wonderful doctrine is discussed in detail in Romans 3:21–8:39. Justification is the gracious act of God whereby He declares a believing sinner righteous because of the finished work of Christ on the cross. God puts to our account the righteousness of His Son, so that we can be condemned no more. Not only does He forget our sins, but He forgets that we were even sinners!
What is the result of this kindness, love, mercy, and grace? Hope! We are heirs of God! This means that today we can draw on His riches; and when He comes, we will share His wealth and His kingdom forever. This hope ties in with : “Looking for that blessed hope.” But there is something more involved: We should live godly lives and be “careful to maintain good works” (). The only evidence the unsaved world has that we belong to God is our godly lives.
“Good works” do not necessarily mean religious works or church work. It is fine to work at church, sing in the choir, and hold an office; but it is also good to serve our unsaved neighbors, to be helpful in the community, and to have a reputation for assisting those in need. Baby-sitting to relieve a harassed young mother is just as much a spiritual work as passing out a Gospel tract. The best way a local church has to witness to the lost is through the sacrificial service of its members.
We wish we did not have “problem people” in our churches; but wherever there are people, there can be problems. In this case, Paul warned Titus to avoid people who like to argue about the unimportant things of the faith. I recall being approached by a young man after a Bible lesson and getting involved with him in all sorts of hypothetical questions of doctrine. “Now, if this were true … if that were true …” was about all he could say. I was very inexperienced at the time; I should have ignored him in a gracious way. As it was, I missed the opportunity to talk with several sincere people who had personal problems and wanted help. I have learned that professed Christians who like to argue about the Bible are usually covering up some sin in their lives, are very insecure, and are usually unhappy at work or at home.
But there is another kind of problem person we should deal with: the “heretic.” This word means “one who makes a choice, a person who causes divisions.” This is a self-willed person who thinks he is right, and who goes from person to person in the church, forcing people to make a choice. “Are you for me or for the pastor?” This is a work of the flesh (see ). Such a person should be admonished at least twice, and then rejected.
How do we apply this in a local church? Let me suggest one way. If a church member goes about trying to get a following, and then gets angry and leaves the church, let him go. If he comes back (maybe the other churches don’t want him either), and if he shows a repentant attitude, receive him back. If he repeats this behavior (and they usually do), receive him back the second time. But if he does it a third time, do not receive him back into the fellowship of the church (). Why not? “Such a man is warped in character, keeps on sinning, and has condemned himself” (, literal translation). If more churches would follow this principle, we would have fewer “church tramps” who cause problems in various churches.
In the closing verses, Paul conveyed some personal information to Titus, and reminded him of the main theme of the letter: Insist that God’s people “learn to devote themselves to doing what is good, in order that they may provide for daily necessities and not live unproductive lives” (, NIV).
We know nothing about Artemas; Tychicus we met in . He was with Paul in his first Roman imprisonment and carried the epistles from Paul to the Ephesians (), the Colossians (), and to Philemon (cf. with ). Either Artemas or Tychicus would replace Titus on Crete, and then Titus was to join Paul at Nicopolis.
It is possible that Zenas and Apollos (see ; ) carried this letter to Titus. Paul had sent them on a mission and Titus was to aid them all he could.
Paul ended the letter to Titus with a variation of his usual benediction (see ): “Grace be with you all.”
Grace—and good works! They go together!